A

.BOOK OF THE BEGINNINGS.

CONTAINING AN ATTEMPT TO RECOVER AND RECONSTITUTE THE LOST ORIGINES
OF THE MYTHS AND MYSTERIES, TYPES AND SYMBOLS, RELIGION AND LANGUAGE,
WITH EGYPT FOR THE MOUTHPIECE AND AFRICA AS THE BIRTHPLACE.

BY

GERALD MASSEY.

VOLUME I.

EGYPTIAN ORIGINES IN THE BRITISH ISLES.

lonD-on:
WILLIAMS AND NORGATE, 14, HENRIETTA STREET.

1881.

LONDON:

R,

CI.Av, So'Ns, A'Ni:>' 'i'A.Yi..oR.,

BREAD STRBB.T HIU,

One of the Mountain-tops of Time

Is left in Africa to climb.

WITH

FRATERNAL AFFECTION
THIS BOOK
IS

TO

NICHOLAS FABYAN DAW

ITS

FIRST BEFRIENDER.

CONTENTS.
SECTION

I.
II.

PAGE

EGYPT
COMPARA~IVE VOCABULARY OF ENGLISH AND EGYPTIAN WORD!i.

III. HIEROGLYPHICS IN BRITAiN

IV. EGYPTIAN ORIGINES IN WORDS .
V. EGYPTIAN WATER-NAMES

VI. EGYPTIAN NAMES OF PERSONAGES

VII. -BRITISH SYMBOLICAL CUSTOMS AND EGYPTIAN NAMING
VIII. EGYPTIAN DEITIES IN THE BRITISH ISLES

IX.

X.

I.

~-

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES

TYPE-NAMES OF THE PEOPLE

49

83
135

180
208

249

3II
370

444

-- -,---- ----=-- ---

EGYPT.
EGYPT ! how I have dwelt with you in dreams,
So long, so intimately, that it seems
As if you had borne me ; though I could not know
I.t was so many thousand years ago !
And in my gropings darkly underground
The long-lost memory at last is found _
Of motherhood-you Mother of us all !
And to my fellow-men I must recall
The memory too ; that ~ommon motherhood
May help to make the common brotherhood.
Egypt ! it lies there in the far-off past,
Opening with depths profound and growths as vast
As the great valley of Yosemite ;
The birthplace out of darkness into day;
The shaping matrix of the human mind ;
The Cradle and the Nursery of our kind.
This was the land created from the flood,
The land of Atum, made of the red mud,
Where N urn sat in his T eba throned on high,
And saw-the deluge once a year go by,
Each brimming with the blessing that it brought,
And by that water-way, in Egypt's thought,
The gods descended ; but they never hurled
The Deluge that should desolate the world.

----~----~-.~~---~---

..- . - . -

viii

A BOOK OF THE BEGINNINGS.

There the vast hewers of the early time

Built, as if that way they would surely climb
The heavens, and left their labours without nameColossal as their carelessness of fameSole likeness of themselves-that heavenward
For ever look with statuesque regard,
As if some Vision of the Eternal grown
Petrific, was for ever fixed in stone!
They watched the Moon re-orb, the Stars go round,
And drew the Circle; Thought's primordial bound.
The Heavens looked into them with living eyes
To kindle starry thoughts in other skies,
For us reflected in the image-scroll,
That night by night the stars for aye unroll.
The Royal Heads of Language bow them down.
To lay in Egypt's lap each borrowed crown.
The glory of Greece was but the After-glow
Of her forgotten greatness lying low ;
Her Hieroglyphics buried dark as night,
Or coal-deposits filled with future light,
Are mines of meaning ; by their light .we see
Thro' many an overshadowing mystery.
The nursing Nile is living Egypt still,
And as he,r low-lands with its freshness fill,
And heave with double-breasted bounteousness,
So doth the old Hidden Source of mind yet bless
The nations; secretly she brought to birth,
And Egypt still enriches all the earth.

Booi( oF

THE BEGINNINGS.

SECTION I.
EGYPT.

TRAVELLERS who have climbed and stood upon the summit of the
Great Pyramid of Ghizeh tell us how all that is most characteristic .
of Egypt is then and there in sight. To the south is the long
Necropolis of the Desert, whose chief monuments are the Pyramids
of Abooseer, Dashoor, and Sakkarah. That way lies the granite
mountain flood-gate of' the waters, which come winding along from
the home of the hippopotami to leap down into the Nile-valley at
last with a roar and a rush for the Mediterranean Sea. To the north
there is desert also, pointed out by the ruined pyramid of Abooroash.
To the west are the Libyan Hills and a limitless stretch of yellow
sand. Again, there is a grey desert beyond the white line of Cairo,
under the Mokattam Hills.
And through these sandy stony desert borders, Egypt runs alongside of its river in a double line of living green, the northward
flowing waters and their meadowy margin broadening beneficently
into the Delta. Underfoot is the Great Pyramid, still an inscrutable
image of might and of mystery, strewn round with reliquary rubbish
that every whirl of wind turns over as leaves in a book, revealing
strange readings of the past ; every chip and shard of the fragments not yet ground down to dusty nothing may possibly have
their secret to tell. 1
The Great Pyramid is built at the northern end of the valley
where it relatively . overtqps the first cataract, nearly 6oo miles
away to the south, and, as the eye of the whole picture, loftily
1 Ancient Hz'story from the Monuments, by Dr. Samuel Birch. Egypt f!f the
Pharaohs, Zincke. Mummies and Moslems. "Warner. P. 92. Martyrdom f!f
Man. Reade. Ch. i. Life aud Work at .the Great Pyramid.
Smyth, Ch.
i; p: 29

VOL. I.

BooK

oF

THE

BEGINNI~Gs.

looks down on every part of the whole cultivated land of Egypt. It

is built where the land comes to an apex like the shape of the
pyramid itself lying flat and pointing south, and the alluvial soil
of the Delta spreads out fan-wise to the north. It is near to the
centre of the land-surface of the globe. A Hermean fragment
shows the earth figured as a woman in a recumbent position
with arms uplifted towards heaven, and feet raised in the direction
.of the Great Bear, The geographical divisions are represented by
her body, and Egypt is typified as the heart of all.l They set the
base of the Great Pyramid very near the heart of all, or about one
mile 56.8 yards south of the thirtieth parallel of latitude.2
There, in the stainless air, under the rainless azure, all is so clear
that distance cannot be measured, and the remotest past stands up
close to you, distinct in its monumental forms and features as it was
thousands of years ago ; the colour yet unfaded from its face, for
every influence of nature (save man) has conspired to pres~erve the
works of art, and make dead Egypt as it were the embalmed body
of an early time eternized.
Once a year the deluge comes down from above, 'flowing from
the .lakes lying far away, large as inland seas, and transforms the
dry land into a garden, making the sandy waste to blossom and
bear the "double-breasted bounteousness" of two harvests. a year,
with this new tide of life from the heart of Africa. Not only
does the wilderness flush with colour, for the waters, which had
been running of a dull green hue, are suddenly troubled and turned
crimson. The red oxide of iron mixes with the liquid and gives
it a gory gleam in the sunlight, making it run like a river of blood.
There is an antithesis to the inundation in another phenomenon
almost as unique. This is found in the steady continuance of the
north-wind that blows back the waters and spreads their wealth
over a larger surface of soil, and enables the boatman to sail up the
river right against the descending current. Everything Egyptian is
typical, and when we see how the people figured the two truths
of mythology as the two factors of being, and how they personified
breath and water, we shall more or less perceive the initiatory
import of this wonderful arrangement of wind and tide, and its
combination of descending and ascending motive power.
The Nile water is highly charged with ammonia and organic
matter, which are deposited as manure. It is, for instance, three
times as rich in fertilising matter, whether in suspension or in solution,
.
as the Thames at Hampton Court.
The Great Mendes Stele (17) says:"The entire wealth of the soil rests on the inundation of the Nile
that brings its products." This bounty was spread out for all by
1
2

Stobreus, Eel. Etk., p. 992, Ed. Heeren.

Piazzi Smyth.
.

EGYPT.

\.

the breath of the beneficent wind. Num, Lord of the Inundation,

is painted on the monument as the Green God, and the limit of the
inundation was the measure of Egypt's greenness, The waters
thatbrought the silt clothed the soil with that colour just so far
as they were blown.
From the beginning Lower Egypt, the Delta, was a land literally
rained down by the inundation as a gift ,of the gods. For the
clouds .arise from their several seas and .sail off heavily-laden
toward Equatorial Africa, and there pour forth -tlieir weight of water
during a rain of months on mountain sl<?~s that drain into the
fresh lakes until these are brimmed to bursting, and their northern outlet of birth is the Nil~. The White NUe at .firs~, until the Abyssinian
highlands pour into it their rushing rivers of collected rain with force
enough to float a mass of silt that js part of a future soil, the presence
of which in the waters makes the B.lue Nile ; then Jhe river becomes
the turbid Red Nile of the inundation, .and as it spreads out fanwise towards the Mediterranean Sea, it drops that rich top-dressing
of soil or the very fat of land and unctuous mud-manure, every
year renewed and rained down by that phenomenal flood. We
shall find the whole of the deluge legends of the world, and all the
symbolical deluge language used in astronomical reckoning, are
bound up inseparably with this fact of the inundation of Egypt.
The universal mythical beginning with the waters, the genesis
of creation and of man from the mud, are offspring of !his birthplace and parentage. In no other part of earth under heaven can
there be found the scenery of the inundation visibly creating the
earth, as it is still extant in the land of marvel and mystery.
Only in Egypt could such a phenomenon be observed as the
periodic overflow of the river Nile, that not only fertilises the fields
with its annual flood, but actually deposits the earth, and visibly
realises that imagery of the mythical commencement of all creation,
the beginning with the waters and the mud, preserved in so many
of the myths.
According to Aulus Gellius (Diodorus i. 19), Egypt was named
Aeria. The Egyptian Aur (later Aer) is the name of the river
Hebrew Iar. Aeria is the land of the river, possibly with the further
meaning of the pure, as Ia means to wash, whiten, purify. Another
name of Egypt"is Tameri. Ta is to drop, heap, deposit, type; meri
is the inundation, Tameri is land thus deposited. The vulgar
English to ta is a child's word, and it means to deposit soil ; also
Ta-meri reads the gift of the inundation, the gift of the goddess
M~ri who has a dual form as Meri-Res (South) and Meri-Mehi (North).
Egypt is also designated the Land of the Eye. 1 The eye of the
cow shedding an emblematic tear was a type of Ta-irig.
It is also called Khemi, the land of the gum-tree, and the acacia
1

Wilk, znd. ser. vol. ii. p. 48.

B 2

,A

BooK oF

THE

BEGINNINGS.

gum-tree supplied another symbol of shedding substance; or, of the

Kamai-plant, from which the Egyptians obtained a precious oil.
Khemi, Egypt, is personified as a female who wears on her head a
sign which Wilkinson thought indicated "cultivated land," but it
means the land created from the waters, determined by the sign of
marshland or land recovered from the waters. The sign is the determinative of Hat, chaos, or precommencement, and its true value
may be found in the Cornish Hatch, a dam.
Egypt is often called Kam, the Black Land, and Kam does signify
black ; the name probably applied to the earliest inhabitants whose
type is the Kam or Ham of the Hebrew writers. But Kam is
likewise to create, and this was the created land ; visibly created like
the gum from the tree by droppings. Kam is the root -and has the
value of the word chemistry, and the land of Kam was the result of
Nature's chemistry, aided by the Hatches or Dams.
The Assyrians called Egypt Muzr. Muzau is source, an issue of
water, a gathering or collecting. It is the Egyptian mes, the product of
a river. Now it is important for the present purpose to wring the
meaning out of Egyptian words, drop by drop, every one is portentous and symbolical. For example, mes means mass, cake, chaos, it
is the product of the waters gathered, engendered, massed. The sign
of this mass was the hieroglyphic cake, the Egyptian ideograph of
land. 1 This cake of Mesi was figured and eaten as their bread
of the mass, a seed-cake too as the Hieroglyphics reveal. And the
cake is e~tant to-day in the wafer still called by the name of the
Mass, as it was in Egypt. Mes, the product of the waters and
the cake, is likewise the name for chaos, the chaos of all mythological beginning. Mes, then, the mass or product of the river when
caked, is the primeval land, the pure land periodically produced
from the waters, the land of Mesr, whether of black mud or red.
- We find a word in .lEthiopic similar to metzr meaning the earth,
land, soil. Mazr, or mizr, is an Arabic name of red mud. There is,
however, a m;ystical reason for this red applied to mud as a synonym
of source or beginning.
These derivations of the names from Kam, the created land ; mes,
the product of the river; tameri, the soil and gift of the inundation, show that Lower Egypt was designated from the soil that was
shed, dropped, wept, deposited by the inundation of the Nile, and
that the natives were in various ways calling it the Alluvial Land.
But the Hebrew name of Egypt, Mitzraim, applies to both lands.
For this we have to go farther than Lower Egypt, and mes, the product of -a river, the Mud of mythology.
We may rest assured, says Brugsch Bey, that at the basis of the
designations Muzur (Assyrian), Mizr (Arabic), Mitzraim (Hebrew),
there lies an original form consisting of the three letters' m r s, all.
1

Egyptian room, British Museum, 9,90C'.

EGYPT.

explanations of\yhich have as yet been unsuccessful. His rendering of

the meaning as Mazor, the fortified land, the present writer considers
the mostunsuccessful of all. Mest-ru and Mest-ur are the Egyptian
equivalents for the Hebrew Mitzr, plural Mitzraim, and the word
enters into the name of the Mestra::an Princes of the old Egyptian
Chronicle. Mest (Eg.) is the birth-place, literally the lying-in cham her,
the lair of the whelp ; and ru is the gate, door, mouth of outlet ; ur
is the great, oldest, chief. Mest-ru is the outlet from the birth-place.
In this sense the plural Mitzraim would denote the double land of the
outlet from the inland Birth-place.
There is a star " Mizar" in the tail of the Great Bear, the Typhonian type of the Genitrix and the birth-place, whose name is
that of Lower Egypt or Khebt. Mest (Eg.) is the tail, end, sexual
part, the womb, and ur is the great, chief, primordial. Thus Mitzraim
and Khebt are identical in the planisphere as a figure of the birthplace, found in Khebt or Mitzraim below. Mest-ur yields the chief
and most ancient place of birth which is not to be limited to Lower
Egypt.
It is certain, however, says Feurst, that w~ and "'I~~ meant originally and chiefly the inhabitants. It is here that mest-ur has the superiority over Mest-ru. The ru in mest-ru adds little to the birth-place,
whereas the compound mestur expresst"s both the eldest born and
the oldest birth-place. The Hebrew 'll represents a hieroglyphic Tes
which deposited a phonetic T and S, hence the permutation ; mtzr is
equated by mstr, and both modify into misr. In the same way the
Hebrew Matzebah (i1:J~~) renders the Egyptian Mastebah. Also,
Mizraim is written Mestraim by Eupolemus. Khum, he says, was
the father of the JEthiopians, and brother of Mestraim, the father
of the Egyptians.l
The name Egypt, Greek Aiguptos, is found in Egyptian as
Khebt, the Kheb, a name of Lower Egypt. Khebt, Khept or Kheft
means the lower, the hinder part,. the north, the place of emanation,
the region of the Great Bear. The f, p and b are extant in Kuft,
i:J. town of Upper Egypt; in Coptos, that is Khept-her or Khept
above, whence came the Caphtorim of the Hebrew writings (Gen. x.
14), enumerated among the sons of Mitzraim, and Kheb, Lower
Egypt.
The Samaritan Pentateuch (Gen. xxvi. 2) renders Mitzraim by the
name of Nephiq i''El~ which denotes the birth-land (ka) with the
sense of issuing forth ; Aramaic j:)El~ to go out. In Egyptian nefika
would indicate the inner land of breath, expulsion, going out, or it
might be the country of the sailors.
The land of Egypt was reborn annually as the product of the
waters was added layer by layer to the soil. Three months inundation and nine months dry made up the year. The nine months
1

Euseb. Praep. En11g. B. 9

..

.~----.----...-...,....------

-----.-

~-~~

BooK

oF

THE BEGINNINGS.

coincided with the human period of gestation, a fact most fruitful

in suggestion, as everything seems to have designedly been in. this
birth-place of ideas. They dated their year fmm the first quickening he.ave of the river, coincident with the summer solstice and the
heliacal rising of the Dog-star. The Nile not only taught them to
look up to the heavens and observe and register there the time and
tide of the seasons, but also how to deal with the water by means of
dykes, locks, canals, and reservoirs, until their system of hydraulics
grew a science, their agriculture an art, and they obtained such
mastery over the waters as finally fitted them for issuing forth to
conquer the seas and colonise the world.
The waters of Old Nile are a mir'ror which yet reflects the earliest
imagery, made vital by the mind of man, as the symbols of his
thought. A plant growing out of the waters is an ideograph of
Sha, a sign and image of primordial cause, an~ becoming, the
substance born of, the end of one period and commencement of
another, the emblem of rootage in the water, and breathing in
the air, the type of the two truths of all Egypt's teaching, the .two
sources of existence ultimately called flesh and spirit, the blood
source and breathing soul.
About the time when the Nile began to risein Lower Egypt, there
alighted in the land a remarkable bird of the heron kind, which had
two long feathers at the ba,ck of its head. This, the Ardea purpurea,
was named by the Egyptians the Bennu, from "nu," a periodic type,
and "ben," splendid, supreme-literally, as the crest indicated, tiptop. lt was -their Phrenix of the Waters, the harbinger of re-arising
life, and was adopted as an eschatological .type of the resurrection
The planet Venus is called on the monuments the" Star of Bennu
Osiris," that is of Osiris redivivus.
The beetle appeared on the Nile banks in the month previous to th~t
of the inundation,1 the month of re-birth,: Mesore, and formed its
. ark against the coming flood to save up ~hd reproduce its seed in
due season. This they made their symbol of the Creator by trans<~
formation, and type of the only-begotten Son of the Father!
The inundation supplied them with the typical plough. To
plough is to prepare the soil for seed. Th~ inundation was the
first preparer of the soil. The inundation is called Mer, and one
sign of the Mer is a plough. This shows that when they had invented
the primitive hand-plough of the hoe kind they named it after the
water-plough, or preparer of the soil, and the Mer plough is a symbol
of the running water.

The river likewise gave them their first lessons in political economy
and the benefits of barter, by affording the readiest means of exchange.
Its direction runs in that of longitude, or meridian, with all the products ranged on eithe.r side like stalls in a street; so close to the
1

Pettigrew, History tif Mttmmies, p.

220.

Hor-Apollo, B. i.

10.

EGYPT.

7.

water-way was the cultivated soil. It crossed through every degree of

Egypt's latitude and became the commercial traveller of the whole
land, carrying on their trade for the enrichment of all.
Generally speaking the monuments offer no direct clue to the origin
of the people ; they bring us face to face with nothing that tells of a
beginning or constitutes the bridge over which we can pass to look
for it in other lands. Like the goddess Neith, Egypt came from
herself, and the fruit she bore was a civilisation, an art, a mythology,
a typology, absolutely autochthonous.
We see no sign of Egypt in embryo ; of its inception, growth,
development, birth, nothing is known. It has no visible line of
descent, and so far as modern notions go, no offspring ; it is without
Genesis or Exodus.
When first seen Egypt is old and grey, at the head of a procession
of life that is illimitably vast. It is as if it always had been. There
it stands in awful ancientness, like its own pyramid in the dawn,
its sphinx among the sands, or its palm amid the desert.
From the first, all is maturity. At an early monumental stage they
possess the art of writing, a system of hieroglyphics, and the ideographs have passed into the form of phonetics,which means a space
of time unspanable, a stage of advance not taken by the Chinese to
this day.
The monuments testify that a most ancient and original civilisation is there ; one that cannot be traced back on any line of its
rootage to any other land. How ancient, none but an Egyptologist
who is also an evolutionist dares to dream. At least twelve horizons
will have to be lifted from the modern mind to let in the vistas of
Egypt's prehistoric past. For this amazing apparition coming out of
darkness on the edge of the desert is the head of an immense procession of life-issuing out of a past from which the track has been
obliterated like footprints in the shifting wilderness of sand.
The life was lived, and bit by bit deposited the residual result. The
tree rooted in the waste had to grow and lay hold of the earth day
by day, year after year, for countless ages. Through the long long
night they groped their way, their sole witnesses the watchers on the
starry walls, who have kept their register yet to be read in the astral
myths, for the heavens are Egypt's records of the past.
The immeasurable journey in the desert had to be made, and was
made step by step through that immemorial solitude which lies
behind it, as certainly as that the river has had to eat its own way
for hundreds of thousands of years through the sandstone, the limestone, and the granite, in order that it might at last deposit the
alluvial riches at the outlet, even thoughthe stream of Egypt's long
life has left no such visible register on earth as the waters of old Nile
have engraved in gulf-like hieroglyphics upon the stony tablets of
geological time. The might and majesty of Egypt repose upon a

......

BooK oF THE

BEGINNINGS.

past as real as the uplifting rock of the Great Pyramid, and the base,
however hidden, must be in proportion'to the building.
They are there, and that is nearly all that has been said; how or
when they got there is unknown. These things are usually spoken of as
if the Egyptians had done as we have, found them there. The further
we can look back at Egypt the older it grows. Our acquaintance
with it through the Romans and Greeks makes it modern. Also their
own growth and shedding of the past kept on modernizing the myths,
the religion, the types. It will often happen that a myth of Egyptian
creation may be found in some distant part of the world in a form far
older than has been retained in Egypt itself.
It is a law of evolution that the less-developed type is the oldest in
structure, reckoning from a beginning. This is so with races as with
arts. The hieroglyphics are older than letters, they come next to the
living gesture signs that preceded speech. But less-developed stages
_are found out of Egypt than in it because Egypt went on growing
and sloughing off signs of age, whilst the Maori, the Lap, the
Papuan, the Fijian suffered arrest and consequent decadence. And
the earlier myth may be recovered by aid of the arrested ruder form.
Fortunately the whole world is one wide whispering-gallery for
Egypt, and her voice may be heard on the other side of it at times
more distinctly than in the place where it was uttered first. And
looking round with faces turned from Egypt we shall find that
language, the myths, symbols, and legendary lore of other lands,
become a camera obscura for us to behold in part her unrecorded
backward past. The mind of universal man Is a mirror in which
Egypt may be seen. We shall find the heavens are telling of her
glory. Much of her pre-monumental and pre-monarchical past
during which she was governed by the gods has to be reflected for
us in these mirrors ; the rest must be inferred. Vain is all effort to
build a boundary wall as her historic starting-point with the debris
of mythology.
The Stone Age of Egypt is visible in the stone knife continued to
be used for the purpose of circumcision, and in the preparation of
, their mummies. The stone knife was a type persisting from the
time of the stone implements. The workers in bronze, iron, and
other metals did not go back to choose the flint weapon. The
" N uter" sign of the god is a stone axe or adze of the true Celt type.
The antiquity of Egypt may be said to have ended long before
the classical antiquity of the moderns begins, and except in the
memorials of myth and language it was pre-monumental. We know
that when Egypt first comes in sight it is old and grey. Among the
most ancient of the recipes preserved are prescriptions fdr dyeing the
hair. There are several recipes for hair dye or washes found in the
Ebers Papyrus, and one of these is ascribed to the lady Skheskh,
mother of Teta, the first king on the monuments after Mena.

~.~.~~~~ --~~~~~--,,

~-:=-,..,..,

---~--~-

--..-

...... ~.--

--o-:--....-.:-~'""-

-~~~

'

EGYPT.

This is typical. They were old enough more than 6,ooo years
ago for leprosy to be the subject of profound concern. A manu~
script of the time of Rameses II. says :"This is the beginning of. the collection of receipts for curing
leprosy.. It was discovered in a very ancient papyrus inclosed in
a writing-case under the feet (of a statu~) of the god Anubis, in the
town of Sakhur, at the time of the reign of his majesty the defunct
King Sapti," 1 who was the fifth Pharaoh of the first dynasty, in the
list of Abydus.
Leprosy was indigenous to Egypt and Africa; it has even been
conjectured that the white negroes were produced by it, as the
Albinos of the Black race.
The most ancient portion known of the ritual, getting on for 7,000
years old, shows that not only was the Egyptian mythology founded
on the observation of natural phenomena at that time established,
but the mythology had then passed into the final or eschatological
phase, and a system of spiritual typology was already evolved from
the primordial matter of mythology. The text of chapter cxxx.
is said in the annotation to have been found in the reign of King
Housap-ti, who, according toM. Deveria, was the Usaphais ofManetho,
the fifth king of the first dynasty, and lived over 6,000 years since ;
at that time certain parts of the sacred book were discovered as
antiquities of which the tradition had 'been lost. And this is the
chapter of "vivifying the soul for ever."
The Lunar myth with Taht as the Word or logos, is at least as
old as the monuments (it is indefinitely older), and we know from
the ritual (ch. xlii.) that Sut was the announcer, the Word, and
represented the Two Truths before the time of Taht ; Sut was the
first form of Hennes the Heaven-born.
From almost the remotest monumental times, dated by Bunsen
as the seventh century after Mena, or according to the present
reckoning nearly 4,000 years B.C., they had already attained to the
point of civilisation at which the sacrifice of human beings as
offerings to the gods is superseded by that of animals. There is no
doubt of the human victims once sacrificed, as the sacrificial stamp,
with the victim bound and knife at the throat, still remains to attest
the fact, 2 as well as the Ideographic Kher, the human victim bound
for slaughter ; Kher being one with Kill.
There is a stone in the museum at Boulak consecrated to the
memory of a noteworthy transaction. vVe learn from it that in the
time of Kufu of the fourth dynasty, and founder of the Great
Pyramid, that the sphinx and its recently discovered temple not
only existed already, but were then in a state of dilapidation, and
I
2

Brugsch's History tif Egvpt, vol. i. p. 58, Eng. Tr.

Wilkinson, Andmt Egypt, vol. v. p. 352.

IO

BooK oF THE

BEGINNINGS.

it is recorded in the inscription that he restored them. He built the

temple of the Great Mother and replaced the divinities in her seat.
"The living Har-Sut 1 King Kufu, giver of life, he founded the house
of Isis (Hest) dominating the pyramid near to the house of the
sphinx. North-west of the house of Osiris the Lord of Rusta he
built his pyramid near to the temple of that goddess, and near the
temple of his royal daughter Hantsen. He made to his mother
Athor, ruling the monument, the value as recorded on the tablet, he
gave divine supplies to her, he built her temple of stone and once
more created the divinities in her seat. The temple of the sphinx
of Har-Makhu on the south of the house of Isis, ruler of the pyramid,
and on the north of (that of) Osiris Lord of R~sta." 2 This was in a
climate where, as Mariette observes, there is no .reason why monuments should not last for a hundred thousand years, if left alone by
man. The dilapidation and overthrowal may, to some extent, have
been the work of man.
One of the loveliest things in all poetry is in Wordsworth's lines"And beauty.bom of murmuring sound
Shall pass into her face.''

Yet this was anticipated by the father of King Pepi of the sixth
dynasty in the" Praise of Learning," who says to his son" Love letters as thy mother !
I make its [learning's] beauty go in thy face."

~...

And in another papyrus, some fifty-five centuries old, the wise sage
and thorough artist, Ptah-hept, advises his reader to "beware of producing crude thoughts; study till thy expression is matured."
Bunsen tried to fix the place of Egypt in history with no clue
to the origin and progress of its mythological phenomena ; no grasp
of the doctrine of evolution ; no dream of the prehistoric relationship
of Egypt to the rest of the world. The Egypt of the lists and
dynasties is but the briefest span when compared with the time
demanded for the development of its language, its myths, its
hieroglyphics. Egypt as an empire with its few thousand years
dating from Mena is but as yesterday,. it only serves as the vestibule
for us to the range of its pre-eval past. The monuments of s,ooo
years do not relate a tithe of Egypt's history which is indirectly
recor:ded in other ways. She is so ancient that we are shown nothing
whatever of the process of formation in the creation of the earliest
mythology. Their dynasties of deities are pre-monumental ; their
system is perfected when history begins. A glance at the list of
1 "Har-Sut."
I read the Te sign in this passage as" ?ut:" The name of Suti
(Lepsius, Kiinigsbuch) is several times written w.ith the Tie ~1gn. .
.
2 De Rouge, Les Monuments qu'o1t peut attrzbuer aux szx premreres Dynastze.<,
pp. 46, 47 Bunsen, Egypfs Place, vol. v. p. 719.

II

EGYPT.

divinities paralleled in the present work will show the significance

of this fact, and help to bring the hidden past of Egypt into sight.
The traces of evolution and development are not to be expected
upon monuments which begin with some of the finest art yet found.
Evidence of the primeval nature of the people is not likely to be
found contemporary with the perfection of their art. The ascent is
out of sight, and the Stone Age of Egypt is buried beneath a hundred
feetof Nile sediment, but the opponents of evolution gain nothing
by the negative facts. Perfect art, language, and mythology did not
alight ready-made in the valley of the Nile ; and if the ascent be not
traceable here, neither is it elsewhere. There is no't a vestige of
proof that these were an importation from other lands.
Bunsen assumed that the roots of Egypt were in Asia, although
the evidence for that origin has never been given. He speaks of
religious records and monuments older than those of Egypt but does
not name them. 1 Als~ of Semitic roots (of language) found in the
names of Egyptian gods, whereas no Egyptian roots are found in
the names of Semite gods. 2 He affirms that the Egyptian language
clearly stands between the Semitic and Indo-Germanic, its forms and
roots cannot be explained by either singly, but are evidently a combinatiGn of the two.s Evidence will be adduced in this work such
as will go some way to show that there is originally neither Semitic
nor Indo-Germanic independently of the Egyptian or African
parentage. Bunsen argued that the religion of Egypt was merely
the mummy of the primal religion of Centrcll Asia, its mythology
the deposit of the oldest beliefs- of mankind which once lived in
primeval Asia, and were afterwards found petrified in the valley
of the Nile: He has to get rid of the particular country, people, and
language, by means of a vast catastrophe in which they sank from
sight and left but a few floating fragments.
The foundations for such a theory are entirely mythical, and
belong at last to the legends of the Genesis, the primeval home in
the Vendidad, and of the deluge, the typology of which subjects .
will be dealt with in the present work. The Asiatic origin of the
Egyptians is necessary to support the delusive theory of the IndoEuropean migration of races and languages. But not a vestige of
evidence has been adduced for .the pre-existence of the Egyptian
civilisation, art, hieroglyphics, in any other land before these are
discovered ready-made in the valley of the Nile.
Brugsch-Bey observes, "Whatever relations of kindred may be
found always to exist between these great races of mankind, thus
much may be regarded as certain, that the cradle of the Egyptian
people must be sought in the interior of the Asiatic quarter of the
world. In the earliest ages of humanity, far beyond all historical
1

Egypt's Place, vol. iv. p. 7r.

a Vol. i. p.

10,

Preface.

11:id.

12

BooK oF

THE

BEGINNINGs.

remembrance, the Egyptians, for reasons unknown to us, left the

soil of their primeval home, took their way towards the setting sun,
and finally crossed that bridge of nations, the Isthmus of Suez, to
find a new fatherland on the favoured banks of the holy Nile." 1
For these assumptions and assertions there is not a grain of evidence
adduced or adducible. The only point of departure for such a wild
goose chase as seeking the roots of Egypt in Asia is the fact that on
the earliest monuments the ethnological type has changed vastly
from what it was tens of thousands of years earlier. Egyptologists
as a rule are not evolutionists, and M. Brugsch finds no difficulty in
removing a race ready-made bag and baggage in the old cataclysmal
fashion. But where, he asks, "is the modern Hir-Seshta to lift the
veil which still hides the origin of these men of yore ?" Where,
indeed! The Egyptian language, he asserts, "shows in no way
any trace of a derivation and descent from the African families of
speech." 2 He thinks the rude stone monuments of LEthiopia are
but a clumsy imitation, an imperfect reproduction of a style of
art originally Egyptian. He sees the stamp of antiquity not in
primitive but in perfectly polished work. One might as well derive
the knife, as a flake of flint, from a model formed in Sheffield steel.
Egypt can only be understood by an evolutionist.
Jomard also considered that the monuments of Nubia are more
modern than those of Thebes. But, for all who dare trust to the
guidance of the laws of evolution, one of which shows us that the
ruder the structure the more elementary and antique the art, may see
the civilisation of Egypt descending the Nile in the Nubian and
LEthiopian Pyramids, which are as certainly prior to those of Egypt
as Stonehenge is to Gothic architecture. That is, the type is earlier,
no matter when last copied ! Such types were not designed by the
Egyptians of the monumental period who went back to re-conquer
JEthiopia. They mark the height of attainment of the Egyptians
before they came down into the Nile valley. Art does not go back
in that way, nor is it a question of retrogression but of development. .
The LEthiopian would still be the older if the latest built, because the
builders had advanced no farther, and would not be the result of
the Egyptians or their imitators going back to the more primitive
style. Compared with the Great Pyramid they are pre-monumental
so to say, or pre-Egyptian as Egypt is known to us, which means they
are yet earlier in type.
If the Egyptians were of Asiatic origin, how comes it that the Camel
has no place among the hieroglyphics? No representation of the
camel is found on the monuments. It will be seen when we come
to consider the o;igin and nature of the typology and hieroglyphics
that this is almost ari impossibility for any but an African people.
The camel being a late importation into Egypt and other African
1 Brllgsch, History of Rgypt, vol. i. p. 2, Eng. Tr.
2 I bid, voi. i. p. 3

----~

EGYPT.

13

countries, will alone explain its absence from the pictures of an

African people.
"The origin of the word Nile," says M. Brugsch', "is not to. be
sought in the old Egyptian language, but as has been lately suggested
with great probability, it is derived from the Semitic word Nahar or
Nahal, which has the general signification of river." 1 So good an
Egyptologist should have remembered that aur or aru (Eg.) is the
river and that nai is the definite plural article The, which gives all
the Egyptian significance to the River as the double st~eam, the' two
waters or waterer of the two lands north and south. Naiaru interchanges with Naialu, whence 'the Nile. But for this combination of
nai (plural the) and aru, earlier Karu river, extant in JEthiopic as
Nachal, for the Nile, the Semites would have had no such Nahar or
Nahal.
M. Brugsch is the Semitizer of Egyptology. He finds a Semitic
foundation for doctrines so ancient in Egypt itself as to be almost
forgotten there; so long ago rejected and cast out as to have become
the sign and symbol of all that was considered foreign to later
Egypt. Nothing is older than the Great Mother and Child; and
as Ta-Urt and Sut,' the Great Bear and Dog-:-Star, these were the
gods of the Typhonians within the land long ages before they were
re-introduced as the Semite Astarte and Bar-Sutekh. The same
deities that were worshipped in Lower Egypt by the Hekshus and
Palestino-Asiatic tribes were the divinities of pre-monumental Egypt
and of the Shus-en-Har. Sut is called a Semitic divinity and he
comes back with his Ass as such. But he returns as an Exile
to the old country, not as a new creation.
The duad of the Mother and Child consecrated in Astarte and
Sutekh and execrated as Sut-Typhon was superseded in monumental times by the men who worshipped the Fatherhood as well,
or instead of the Son. But the myth of Isis's descent into the
under-world in search of Osiris is that of the mother and son who
became her consort, and identical with that of Ishtar and Tammuz or
any other form of the duad consisting of mother and child. The
disk-worship re-introduced by the Amenhepts III. and IV. was looked
on as intolerable heresy by the Osirians and Ammonians ; and yet
their sun was the same god Har-Makhu of the two horizons, the
God of the Sphinx and of the pre-monumental Shus-en-Har, the
Har of the double horizon; the Har who was earlier than Ra, and
Sabean before the title became solar.
The Goddess Anata appears in Egypt in the time of Rameses II.
as if from Syria, a goddess of the bow and spear ; yet this was
but a re-introduction of a most ancient divinity who had gone forth
from Egypt to become the Anat and Anahita of the ChaldaioAssyrian religions. She was N eith, the goddess with the bow and
1

Vol. i. p.

12,

Eng. Ed,

14

A BooK

OF

THE

BEGINNINGS.

arrows whose earliest name on the monuments is Anit. This name is

written "Anit-neb-her" in the time of the first dynasty. 1
. The great directress of Amenti, half hippopotamus, half lion, who is
pourtrayed in the scenes of the Hades sitting at the fatal corner
waiting wide-mouthed for the souls of the dead, is the degraded form
in the Egyptian eschatology of the Great Mother who in the earlier
mythology had been doubly-first in heaven in her twin starry types
of the Great Bear and Sothis the Dog-Star, the types of Sut-Typhon.
The dog and hippopotamus in he~ven still identify her when in hell
as a victim of theology.
In Egypt this oldest form of the Great Mother had been reduced
from the status of deity to that of demon, and her idols to, that of
dolls. Two painted wooden dolls used as children's toys are copied
by Wilkinson. 2 One of these reproduces the black negroid Isis
with her veil or net thrown back. jfhe other is a womb-sh~ped figure
with the old Typhonian Genitrix. the Gestator on it, with the tongue
hanging out, but not enceinte, not Great, as _in the worshipful images.
Yet this old hippopotamus goddess was before Nupe, Isis, and Nephthys ; hence we find they continued her type, and were imaged in
her likeness. Not because she was hideous but primordial, the most
ancient genitrix of the gods ; and first mother of the sun, as Sut, who
became her husband and his own father. She was the good T:y-phon,
and Nephthys takes her place in Plutarch as consort of Typhon;. and
is found united to Sut. 3 Her knot or noose is the earliest form of the
An~h symbol of life .. Her numerous statuettes in the tombs where she
accompanies the mummies of the dead, leaning over her emblematic
Tie ~s the image of broodi'ng life, shows the goddess in her ancient
role as the genitrix of mythology continued in the eschatological
phase as the giver of re-birth. Hers is a figure so ancient that it
belongs to a typology which preceded both eschatology and mythology, of an order that was set in heaven for use, not for worship;
types of time and ferce, and not of beauty.
Again, Brugsch-Bey says "the Semitic nations used to turn the
face to the east, the quarter of the rising sun, and accordingly they
called the east the 'front side,' the west the 'hinder side,' the south
the 1 right,' and the north the 1 left.' In opposition to all this the
ancient Egyptians regarded the western side as the right, the eastern
as the left. Accordingly they turned their face to the south, which
they called upwards (her) or foreward, so that the north lay at their
back, and hence its appellation of the lower (khar) or hinder (pehu)
region. Now having regard to all this, the appellation of khar in the
sense of "hinder land" could only have originated with such peoples
as had their fixed abodes to the east of the land of khar (Phrenicia)
that is, on the banks of the Euphrates. Thus Babel and its famous
1

2 Vol. ii. p. 426,

See Kiinigsbuch, taf. 3, Lepsius.
a Group in the Musee du Louvre, Salle des Dieux.

-EGYPT.

15

tower appear unmistakably as. the great centre whence the directions
of the abodes of nations were estimated in the earliest antiquity."l
But M. Brugsch does not have regard to "all this;" only to one part
of it. He does not touch bottom in the matter, and the inference is
fallacious. He begins with the solar nomenclature which is not
primary, but the latest of all. Just as it was with the Sabbath, which
was Sabean first, the seventh day being that of Sut, before it became
Solar as Sunday. True, the Assyrians named the west Akharru, as
the Egyptian Akar is the mountain of the west, the entrance to the
hinder place, but a far earlier people in the land, the Akkadians, called
the east mer-kurra. What then becomes of the Semitic emanation
and naming from the centre found in the Biblical Babel ? The
Egyptian rule of perspective is positively based upon the right hand
being the upper, and the left the lower. In the scenes of the Hades
the blessed on the right hand are represented as those above, whilst
the damned, those on the left hand, are down below. 2 So that in
facing the east, their upper land of the south was on the right hand,
the lower on the left. In vain we talk of origin until Egypt has
been fathomed. The question is whether Phrenicia was named Khal
(Kar) the lower and hinder part from the east or the south. The
Egyptians employed both reckonings according to the Sabean or
Solar starting point. With them Apta was both equatorial and
equinoctial. Kheft is the hinder part in the west as well as in the
north. This gives a hinder part reckoning from the east and another
reckoning from the south. The reckoning from south and northSothis and Great Bear-we call Sa bean. With the Egyptians south
and north were the front and back, the upper and lower heaven, and
the lower as the Kar or the Kheft was the hindward part to the south
as the front. So in England we go up to the south and down to
the north; people go up to London and down to the shires (or
Kars). 8 M. Brugsch assumes that Phrenicia was named Khal the west
as the hinder part to the east, and what is here maintained in opposition to his assumption is that Phrenicia is named from the south.
The Egyptians called it kefa or kheft, their north and hinder part,
the lower of the two heavens and the region of the Great Bear
(khepsh) and it was so named as an extension of Lower Egypt,
kheht, in still going farther northward. In Fijian Hifo is the name
of the underworld or down below ; the northern quarter entered at
the west, whilst Hev, in English Gipsy, is the Hole or Void. In the
annals of Rameses III., Northern Palestine, Taha, is reckoned with
the hinder parts of the earth.
Here is another fact, although it does not concern the naming of
2 Sarcophagus in the Soane Museum.
Hz'st. of Egypt, vol. i. p. 479
Speaking of the lower world, the north, the Osirian says, " I came like the sun
through the gate of the lords of Khal" (Rt"tual, ch. cxlvii. Birch). He had come
through the celestial Phcenicia, or kheft of the north.

16

BooK

oF

THE

BEGINNINGS.

Khal as the lower land from either the south or east, it does apply to
the position and age of the primeval namers. The Egyptians had a
Sabean orientation still more ancient than either of these two. Time
was when the right hand was also the east, Ab, the right hand and the
east side. On the other hand the west (sem)'is the left side, semhi
is the left hand, Assyrian samili, Hebrew samali. Now for the east
to be on the right and the west on the left, the namers must face the
north, and that this the region of the Great Bear was looked to as the
great quarter, the birth-place of all beginning, is demonstrable. Those,
then, who looked northward with the east on their right and the west
on their left hand were naming with their backs to the south and not
their faces ; nor were their faces to the east. This mode of orienting
was likewise the earliest with the Akkadians, who looked to the north
as the front, the favourable quarter, the birth~place. They, like the
dwellers in the equatorial regions, had seen the north was the starry
turning point, and the quarter whence came the breath of life to the
parched people of the southern lands. This accounts for the south
being the Akkadian "funereal point" and the hinder part.
When the namers from the south had descended the Nile valley and
made out their year, of which the Dog-Star was the announcer, then
they looked south as their front, and the west was on the right, the east
on the left hand, hence we find Ab for the left hand east. 1 Thus the
Egyptians have two orientations, one with the east on the right hand,
one with the east on the left, and both of these precede the frontage in
the east. Perhaps it was a reckoner by one of the first two methods
who asserted that there were in Nineveh "more than I 20,000 persons
who could not discern between their right hand and their left hand."
The earliest wise men came from the south, not the east, and
made their way north. With the Hebrews Kam is a synonym of
the south. Their south as Kedar was the place of coining forth,
and as negeb it is identical with the Egyptian goddess, Nekheb, who
brought forth in the south, and was the opener in that region, as the
Chaldean god Negab is the opener in the west.
Khent, the Egyptian name of the south, is the type-word for going
back. Khent means to go back, going back, and going up, at the same
time that khebt is the hinder part and the place of going down. This
may be said to be merely solar. But Khent the southern land, the
name for farthest south, which can now be traced as far as Ganda
(the U-ganda), means the inner land, the feminine abode, the birthplace, and the lake country. Brugsch-Bey and Bunsen have read
from right to left that which was written from left to right.
Egypt, says Wilkinson,. was certainly more Asiatic than African.
But when? We have to do with the origin, not with the later
appearances on the monuments after ages of miscegenation. It
is true that a long gradation divides Negroes from the Egyptians,
1

Pierret, Vocabulaz're, "Ab, the Left."

\.

EGYPT.

but the whole length of that gradation lies behind them in the
coloured races of the dark land, and in no. other. All the four
colours, black, red, yellow, and white, meet upon the monuments,
and they all blend in Egyptian types. The red men and the yellow
are there as Egyptians; with the background of black out of which
the modifications emerge. The problem of origin cannot be
worked back again from white, yellow, or red to black, as it can
forwards from black, with Egyptians for the twilight dawning out of
darkness. The red skin similar to the complexion of the earliest
men of the monuments is not an uncommon variety of the Africans.
Bowditch asserts that a clear brownish-red is a complexion frequently
found among the Ashantis although deep black is the prevailing colour.
Dr. Morton, the American craniologist, recanting an earlier opinion
says : "I am compelled by a mass of irresistible evidence to modify
the opinion expressed in the Crania Egyptiaca, namely, that the
Egyptians were an Asiatic people. Seven years of additional investigation, together with greatly increased materials, have convinced me
that they are neither Asiatics nor Europeans but aboriginal and
indigenous inhabitants of the Nile or some contiguous regionpeculiar in their physiognomy; isolated in their institutions, and
forming one of the primordial centres of the human family."
Professor Huxley has asserted that the aborigines of Egypt were
of the same physical type as the original na~ives of Australia, for, he
says, "although the Egyptian has been modified by admixture, he
still retains the dark skin, the black silky wavy hair, the long skull,
the fleshy lips, at).d broadish alee of the nose which we know distinguished his remote ancestors, and which cause both him and them to
approach the Australian and the Dashyu more nearly than they do any
other form of mankind." 1
A vocabulary of Maori and Egyptian words is given in this work
such as will corroborate his statement with the testimony of another
witness. This list of words by itself is sufficient to prove the primal
identity of the Maori and Egyptian languages. The evidence from
mythology is if possible still more conclusive and unique. A reply to
Professor Huxley's declaration has been attempted by contrasting
two Egyptian heads with two of an Australian type which would
show the greatest unlikeness and asking where was the likeness? 2
But for aught known to the contrary this unity of Maori and
Egyptian may be a thing of twenty thousand years ago. Not that
the author has any certain data except that some of the Mangaian
myths appear to him to date from the time when the sun was
last in the same sign at the spring equinox as it is now, and
that the equinox has since travelled once round the circle of pre-
cession, which means a period of twenty-six thousand years. And he
does not doubt that on their line the ethnologists will ultimately demand'
1 Joum. of Eth11ol. Soc. 187I.
2 Owen,Joum. of Anthroj. Soc. 1874VOL, I.

18

BooK

oF

THE

BEGINNINGs.

as great a length of time (probably five times as long) to account for

the variations of race now apparent.
Professor Owen who replied to Professor Huxley is forced to admit
that " The large, patent, indisputable facts of 'the successive sites of
capitals of kings of the ancient race, from the first to the fourteenth
dynasties, do not support any hypothesis of immigration; they are
adverse to the Asiatic one by the Isthmus. They indicate rather,
that Egypt herself, through her exceptionally favourable conditions
for an easy and abundant sustenance of her inhabitants, had been
the locality of the rise and progress of the earliest civilisation known
'

in the world." 1
It will be maintained in this book that the oldest mythoiogy,
religion, symbols, language, had their birth-place in Africa, that the
primitive race of Kam came thence, and the civilisation attained in
Egypt emanat~d from that country and spread over the world.
The most reasonable view on the evolutionary theory-and those
who do not accept that have not yet begun to think, for lack of a
starting point-is that the black race is the most ancient, and that
Africa is the primordial home. It is not necessary to show that the
first colonisers of India were negroes, but it is certain that the black
Buddha of India was imaged in the negroid type. In the black
negro god, whether called Buddha or Sut-Nahsi, we have a datum.
They carry in their colour the proof of their origin. The people who
first fashioned and worshipped the divine image in the negroid
mould of humanity must according to all knowledge of human
nature, have been negroes themselves.
For the blackness is not
merely mystical, the features and the hair of Buddha belong to the
black race, and Nahsi is the negro name. The genetrix represented
as the Dea Multimammce, the Diana of Ephesus, is found as a
black figure, nor is the hue mystical only, for the features are as
negroid as were those of the black 2 Isis in Egypt.
We cannot have the name of Kam or Ham .applied ethnologically
without identifying the type as that of the black race.
True, the type on the earliest monuments had become liker to the
later so-called Caucasian, but even the word Caucasian tells also of
an origin in the Kaf or Kaffir. Philology will support ethnolpgy in
deriving from Africa, and not from Asia.
The type of the great sphinx, the age of which is unknown, but it
must be of enormous antiquity, is African, not Aryan or Caucasian.
The Egyptians themselves never got rid of the thick nose, the full
lip, the flat foot, <~;nd weak calf of the Nigritian type, and these were
not additions to any form of the Caucasian race. The Nigritian.
elements are primary, and survive all modifications of the old
_Egyptians made in the lower land. The single Horus-lock, the
Rut, worn as a divine sign by the child-Horus in Egypt, is a
1

Joum. ofAnthrojJ. Soc. 1874, p. 247.

MonifaurO?t, pl. 47

EGYPT.

19

distinguishing characteristic of the African people, among whom were

the Libyans who shaved the left side of the headrexcept the single
lock that remained drooping down. This was the emble~ of Horus
the Child, continued as the type of childhood from those children of
the human race, the Africans. Yet the Egyptians held the Libyans in
contempt because they had not advanced to the status of the circumcised, andthey inflicted the rite upon their conquered enemies in
death, by excisin'g the Karunata.
The African custom of children going undressed until they
attained the age of puberty, was also continued by the Egyptians.
Princesses went as naked as commoners ; royalty being no exception
to the rule. At that age the children assumed the Horus-lock at the
left side of the head as the sign of puberty and posterity.
The Egyptians were pre-eminent as anointers. They anointed the
living and the dead, the persons of their priests and kings, the statues
of their gods ; anointing with unguents being an ordinary mode of
welcome to guests on visiting the houses of friends. This glorifying
by means of grease is essentially an African custom. Among some
of the dark tribes fat was the grand distinction of the rich man.
According to Peter Kolben, who wrote a century and a half ago, the
-wealthier the Hottentot the more fat and butter he used in anointing
himself and family. A man's social status was measured by the
luxury of butter and fat on his body. This glory of grease was only
a grosser and more primitive form of Egyptian anointing. 1
The custom of saluting a superior by going down on the knees and
striking the earth with the head is no~ limited to Africa, but is widely
spread in that land. The king of the Brass people never spoke to
the king of the Ibos without acknowledging his inferiority by going
down on his knees and striking his head< against the ground. On the
lower Niger, as a mark of supreme homage, the people prostrated
themselves and struck their foreheads against the earth. The Coa11t
Negroes are accustomed to fall on their knees before a superior and
kiss the earth three times.2 It is etiquette at Eboe for the chief
people to kneel on the ground and kiss it thrice as the king goes
by; In the Congo region prostration on the knees to kiss the earth
is a mode of paying homage. The custqm is Egyptian, and was
designated "Senta," for respect, compliment, congratulation, to pay
-homage; the word signifies l"iterally, by breathing the ground.
Of the Congos, Bastian says, "When they spoke to a superior they
might have sat as models to the Egyptian priests when making the
representations on the Temple walls, so striking is the likeness between what is there depicted and what actually takes place here." 8
Theirs were the primitive sketches, the Egyptian~ finished the pictures.
1

_2
3

Kolben, State of tlze Cape of Good Hope, vol: i. pp. 50, 51: London, i731.
Cited by Spencer, Ceremonial bzstitutions, u6, 121-4,
Bastian, Africanisclze Reisen, I43
c 2

~--;~----=-~-------------------

----------

20

BooK

oF

THE

BEGINNINGs.

The oldest and most peculiar images in the Ideographs point

backward toward the equatorial land of the hippopotamus, rhinoceros, giraffe, ostriCh, camelopard, ibis, various cranes, the serau,
or goat-kind of sheep, the khebsh and oryx, the rock snake and
great serpent of the Libyan desert, the cobra, the octocyon, a small
primitive fox-like dog of South Africa, which has forty-eight teeth, the
fox-like type of Anup, the Fenekh, a type of Sut; the caracal lynx
and spotted hycena, the kaf-monkey, or clicking cynocephalus, that
typified the word, speech, and language on the monuments, which is_
now found in U,pper Senegal,-as the old home of the aborigines.
The symbolism of Egypt represented in the hieroglyphics has its
still earlier phase extant amongst the Bushmen, whose rock-pictures
testify to their skill as hieroglyphists, and show that they must have
been draughtsmen from time immemorial.
But, beyond this art, just as they have pre-human clicks assigned
to the animals, so tbey have a system of typology of the most
primitive nature ; one in which the animals, reptiles, birds and
insects are themselves the living, talking types, by the aid of which
the earliest men of our race would seem to have "thinged" their thoughts
in the birthplace of typology. In the " fables" of the Bushmen, the
hieroglyphics are the liv:ing things that enact the representations.
These point to an art that must have been extant long ages on ages
before the likenesses of the animals, birds, and insects could be
sculptured in stone or pictured in colours on the papyrus and the
walls of the tombs and temples of Egypt, or drawn on the rocks by
the Bushmen, Hottentots, and Kaffirs.

It was confidently declared by Seeley 1 that the cobra capella, or
hooded snake, was unknown to Africa, and that as it appeared amongst
the hieroglyphics, these must have been adopted by the Egyptians
Seeley was
from some country where the cobra was native.
wrong, the cobra is African also. The latest testimony is that of
Commander Cameron who walked across Africa, and who records the
fact of snakes not being numerous and the "greater portion are not
venomous, but the cobra capella exists and is much dreaded." 2
The Egyptians marked the solstices as being in the horizon. The
solstices, says Lepsius, "were always considered as in the horizon, and
the vernal equinox as up in the sky." There is reason to think this
may be the result of astronomical observation made in the equatorial
lands. When at the equator the poles of the heaven are both on the
horizon, and the North Pole star would furnish there a fixed point of
beginning which answers to the starting-point in the north; this
would be retained after they had migrated into higher latitudes and
the pole of the heaven had risen thirty degrees. The mythology
of Egypt as shown in the Ritual, obviously originated in a land of
lakes, the lake being and continuing to a late time to be the typical
1

Caves qf Ellora, p.

216.

Across Africa, vol. ii. p. 289.

EGYPT.

21

great water which dominated after they were aware of the existence
of seas. The water, or rather mud of source is a lake of primordial
matter placed in the north. Another hint may be derived from
the fact that aru is the river in Egyptian, and the anterior form of the word, karu, is the lake or pond.
No geological formation on the whole surface of this earth could
have been better adapted for the purpose of taking the nomads as
they drifted down from the .I.Ethiopic highlands, into the valley that
embraced them, to hold them fast, and keep them there hemmed
in by deserts and mountains with no outlet except for sailors; and
compressed them until the disintegrating tendencies of the nomadic
life had spent their dispersing force and gave them the shaping
squeeze of birth that moulded them into civilised men. Divinest
foresight could have found no fitter cradle for the youthful race, no.
more quickening birth-place for the early mind of man, no mouthpiece more adapted, for utterance to the whole world. It was
literally a cradle by reason of the narrow limits. Seven hundred miles
in length, by seven wide, fruitful and fertile for man and beast. Life
was easy there from the first.
, "They gather in the fruits of the earth with less labour than other
people, for they have not the toil of breaking up the soil with the
plough, nor of hoeing, nor of any other work which all other men
must labour at to obtain a crop of corn; but when the river has come
of its own accord and irrigated their fields, and having irrigated them
subsided, then each man sows his own land and turns swine into it,
and when the seed has been trodden in by the swine1 he waits for
harvest time. " 1 But the land was a fixed quantity on the surface,
however much it increased in depth, and the supply of food was
therefore limited by boundaries, as stern as Egypt's double ranges of
limestone and sandstone hills. Lane calculated the extent of land
cultivated at 5,500 square geographical miles, or rather more than one
square degree and a half. 2 And this appears to be a fair estimate in
roundnumbers, of its modern limits.
Such a valley would soon become as crowded with life as the womb
of a twin-bearing woman in the ninth month, and as certain to expel
the overplus of hl.lman energy. It was as if they had gradually
descended from the highlands of Africa with a slow glacier-like
motion and such a squeeze for it in the valley below as should launch
them from the land altogether and make them take to the waters.
There was the water-way prepared to teach them how to swim, and
float, and sail, offering a ready mode of transit and exit and when overcrowded at home, free carriage into other lands. The hint was taken
and acted upon. Diodorus Siculus declares that the Egyptians
claimed to have sent out colonies over the whole world in times of the
1
2

Herodotus, ii. 14.

EncyclojJcedia Brit. 8th edition, vol. viii. p.

421.

22

BooK OF

THE

BEGINNINGS.

remotest antiquity. 1 They affirmed that they had not only taught the
Babylonians astronomy, but that Bel us and his subjects were a colony
that went out of Egypt This is supported by Genesis in the
generations of Noah. By substituting Egypt for the mythical Ark
we obtain a real starting point from which the human race goes
forth, and can even utilise the Hebrew list of names.

Diodorus Siculus was greatly impressed with the assertions of the

priests respecting the numerous emigrations Including the colonies of
Babylon and Greece, and the Jewish exodus, but they named so many in
divers parts of the world that he shrank from recording them upon
hearsay and word of mouth, which is a pity, as they may have been
speaking the truth. He tells us they had sacred books transmitted to
them from ancient times, in which the historical accounts were
recorded and kept and then handed on to their successors.2
In the inscription of Una belonging to the sixth dynasty, we find
the earliest known mention of the Nahsi (negroes) who were at
that remote period dominated by Egypt, and conscribed for her
armies. In this, one of the oldest historical documents, the
negroes from Nam, the negroes from Aruam, the negroes from
U aua (Nubia), the negroes from Kau, the negroes from the 1and of
Tatam are enumerated as being in the Egyptian army. Una, the
governor of the south, and superintendent of the dock, tells us how
the Pharaoh .commanded him to sail to some locality far south to
fetch a white stone sarcophagus from a place named as the abode
of the Rhinoceros~ This is recorded as a great feat.
" It came thence, brought in the great boat of the inner palace with
its cover, a door, two jambs, and a pedestal (or basiri). Never
before was the like done by any servant." (Lines 5, 6, 7.) The place
named Rumakhu, or Abhat, is an unknown locality. But the
performance is considered unparalleled. 3
The Egyptians literally moved mountains and shaped them in
human likeness of titanic majesty. " I dragged as hills great monuments (for statues) of alabaster. (for carving) giving them life in the
making" says Rameses III., he who built a wall 150 feet in depth,
6o feet below ground, and 90 feet above. They carried blocks of
syenite by land and water, weighing 900 tons. It was said by
Champollion that the cathedral of .Notre Dame might be placed in
one of the halls of the Temple at Karnac as a small central ornament; so vast was the scale of their operations. They painted in
imperishable colours ; cut leather with our knife of the leather-cutters ;
wove with the same shuttles; used what is with us the latest form
of blow-pipe, for the whitesmith. It is the height of absurdity or the
profoundest ignorance to suppose they did not build ships and launch
navies. The oar-blade or paddle, called the kherp, is the emblem of
1

Book i. 28, 29, Sr.

3

Book i. 44

Records of the Past, vol. ii. p. 3 .

EGYPT.

..

all that is first and foremost, excellent and surpassing, the sceptre of
majesty, the sign of rule. Thus, to paddle and steer are synonymous
with sovereignty. Ship-building yards were extant and are shown to
be busy in the time of the pyramid builders. And here is Una, the
great sailor, superintendent of the dock, going so far south that the
geographical locality is out of sight. But the name shows it was the
land of the hippopotamus or rhinoceros.
At this time, then, ships of war were built in the south, of considerable dimensions, over 105 feet long, together with the U skhs -or
broad ships in which the armies of Egypt, composed of enrolled
..thiops and negroes, were floated down the river to fight her battles
against those on the land.
The crumbling shell of Egypt's past proves it to have been as crowded
with life as a fossil formation. But the shell did not merely shed a
life that became extinct in the place of its birth. It was a human
hive rather, that swarmed periodically ; and the swarms went forth and
settled in many parts of the world, leaving the proofs in language,
myths, and in one far-off place, the hieroglyphics ; in other lands the
religious rites, the superstitions, the symbolical customs and ceremonies are the hieroglyphics still extant amongst races by whom they
are no longer read, but which can be read as Egyptian. The parent
recognises her offspring when the children have lost all memory of
their origin and birthplace.
As Karl Vogt says, "Our civilisation came not from Asia, but from
Africa, and Heer has proved that the cultivated plants in the Swiss lakevillages are of African, and to a great extent, of Egyptian origin."
According to Logan/ the pre-Aryan civilisation of southern India
had a partially Egyptian character. The oldest races, he asserts, were
of a variable African type who spoke languages allied to the African.
Egypt, and not India is the common cradle of all we have in
common, east, west, north, and south, all round the world. The
language, beliefs, rites, laws and customs went out to India, but did
not return thence by means of the apocryphal Aryan migrations.
The . Indian a:ffinity with our European folk-lore and fairyology is
neither first nor final, 'tis but the affinity of a collateral relationship.
Egypt supplied the parent source, the inventive mind, the propagating
migratory power. In Egypt alone, we shall find the roots of the
vast tree, whose boughs and branches have extended to a worldwide reach.
The. greatest difficulty in creation is the beginning, not the finishing,
and to the despised black race we have at length fo turn for the
birth of language, the beginnings of all human creation, and, as the
Arabic saying puts it, let us "honour the first although the followers
do better."
Among the ..thiops of many thou5and years ago there lived and
1 Author of Latt,f{ttages if tlte btditm Arcltzpelago.

24'

BooK oF

THE

BEGINNINGs.

laboured the unknown humanisers of our race who formulated the

first knowledge of natural facts gathered from the heavens above and
the earth beneath, and the waters of the wonderful river which
talked to them as with a voice 'from -out the infinite, and who twined
the earliest sacred ties of the family-fold to create cohesion and
strength and purity of life ; men of the dark and despised race, the
black blood-royal, that fed the red, yellow, and white races, and got the
skin somewhat blanched in Egypt; the men who had dwelt in the
Nile valley, and by the fountains of its waters in the highlands above
so long in unknown ages past, that the negroid type of form and
complexion had modified into the primitive Egyptian; so long, that
in this race the conical head of the Gorillidce had time to grow and
bulge into the frontal region and climb into the human crown, until
Egypt at length produced and sent forth her long-heads, the
melanochroid type found in divers parts of the world. Blackness in
the beginning did not depend on, and was not derived merely from,
the climatic conditions; these modify, but did not create. Once the
black race is extinct it can never be repeated by climature. Its
colour was the result of origin from the animal prototype, and not
only from nearness to the sun. On the oldest known monuments the
Egyptians pourtray themselves as a dusky race, neither negroid nor
Caucasian. Livingstone found the likeness of these in the typical
negro of Central Africa, or rather he affirms that the typical negro
found in Central Africa is to be seen in the ancient Egyptians, not
in the native.of the west coast. 1
It is possible that the first intellectual beginnings of the race and
of the Egyptians themselves were about the sources of the Nile.
The link between the African and Chinese is yet living in the
. Hottentot, not to say, on the other side, between man and the ape.
Casilis observes 2 : "The yellow colour of the Hottentot, his high cheek-bones, halfshut eyes, so wide apart, and set obliquely in his head, his lanky
limbs, place him in close connection with the Mongolian race."
And he has the ape's eyes, the negro's woolly hair, and a body that
is like the missing link for its anatomy.
The Bushman, as described by Lichtenstein, presents the "true
physiognomy of the small blue ape of Kaffraria. What gives the
more verity to such a comparison was the vivacity of his eyes and
. the flexibility of his eyebrows; even his nostrils and the comers of
his mouth, nay, his very ears, moved involuntarily." 3
For this development a consensus of cumulative evidence demands
a pre-historic past indefinitely remote, but not to be gauged or
guessed at as a period less than tens of thousands of years ; and this
evidence, consisting of facts instead of the recital of them, is more
1

2 Basutos, p.
Last Travels, vol. ii. p. 259.
3 Tra1els ln South Afrlca, vol. ii. p. 224.

10.

EGYPT.

trustworthy than that which has been tampered with by the compcsers
of history. It is difficult, however, to get any time-gauge of Egypt's
existence by the ordinary method, nor are those concerned to fight
for a little time more or less, who are solely in search after truth
which is eternal.
In our researches we shall find that at the remotest vanishing points
of the decaying races we continually come upon the passing presence
of Egypt, diminishing on the horizon in the far-off distance from the
world she once engirdled round with language and laws, rites and
customs, mythology and religion. Wheresoever the explorers dig
deepest, in Akkad, Karchemish, Palestine, Greece, or Italy they discover Egypt. 1 And the final conclusion seems inevitable, that the
universal parent of language, of symbolism, of early forms of law,
of art and science, is Egypt, and that this fact is destined to be
established along every line of research.
If we find that.each road leads back to Egypt, we may safely infer
that every road proceeded from Egypt.
In the very morning of the times these men emerged from out the
darkness of a pre-historic and pre-eval past from one centre to bear the
origins to the ends of the earth. The scattered fragments still remain,
whereby they can be traced more or less along each radiating line to
prove the common model, the common kinship, and the common centre.
As Sir William Drummond observes, if in crossing the desert you find
the spring of a watch in one place, an index in another, and pieces of
a broken dial-plate in a third, you will scarcely doubt that somebody
in the desert had once the whole watch. So is it here. And when
the watch is reconstructed it will be found to have been of Egyptian
workmanship. Hitherto we have never looked beyond the Phcenicians
or Etruscans for a great sea-faring colonising people of the past.
But they were Egyptians, not Phcenicians, who were the pioneers of
the fore-world whose footprints are indelible wherever they once trod,
and of a size to fit no foot that followed after. Only a few ruins of
majestic greatness may be left above ground, and these are widely
scattered, but they all show the one primeval impression that had no
secondary-likeness. And there remain the imperishable proofs that
live for ever in the myths and the fossils of language, which constitute
the geology of pre-historic humanity.
1 "Another remarkable fact became the subject of discussion, and we await with
some interest the fuller details which the report will supply. Professor Lieblein, of
Christiana, noticed the Egyptian antiquities which had been disinterred in Sardinia,
and Signor Fabiani exhibited specimens of others found in a tomb at Rome, under
the wall of Servius Tullus. The remains were chiefly Egyptian divinities. It was
argued by Fabiani that the site of Rome must have been occupied at a date anterior
to the well-known era of 'Urbs Condita.'

'
"Phcenician remains were also found, supporting the hypothesis that there
must have been an Egyptian and Phcenician influence in the pre-historic Italian
civilisation.''-journal of A?zthropological Institute, Feb. 1879.

BooK oF

THE

BEGINNINGS.

An opponent of the doctrine of evolution recently wrote of the

mythical serpent" There is an Aryan, there is a SemitiC, there is a Turanian, there
is an African serpent, and who but an evolutionist would dare to say
that all these conceptions came from one and the same original
source, and tha,t they are all held together by one traditional chain ? "1
No one. But, if the doctrine of development be true, none but an
evolutionist will ever get to the origin of anything. And so surely
as evolution is true in the development of our earth, so surely is it
true for all that has been developed on the earth. The unity of the
human race is fast being established, and the present attempt is
directed towards establishing the unity o~ mythology and symbolism,
the serpent included. The serpent is but one of a number of types
that have the same current value the world over, because, as will be
maintained throughout this work, they had one origin in common.
The hare is accounted unclean by Kaffir, Egyptian, Hebrew
and Briton alike, because each of these. was once in possession of
that system of typology in which the hare (Un) was a sign of
periodicity, especially in a certain feminine phase called by the
name of the hare.
There is an Egyptian, there is a Maori, there is a Hebrew, there is
an English, there is an Akkadian mythology, and none but an
evolutionist would dream that these have one primary source still
extant. Yet this is probable, and the present writer is about to
adduce evidence in proof. But then he is among those who think
that one of the supreme truths made known to our day and generation is that creative cause is evolutionary eerywhere and for ever.
Not mindless evolution; evolution without the initial force of purpose,
evolution without increase of purpose in the accumulative course ;
evolution without the fulfilment of purpose as the result of all, is
simply inconceivable.
The world is old enough and time has existed long enough for the
widest divergencies to have been made from one common centre of
mankind, and the proofs of a unity of origin are plentiful enough.
What has been wanted is the common centre of the primeval unity.
This, it is now suggested, will be found in Africa as the womb of the
human race, with Egypt for the outlet into all the world.
Parent of all men give me grace
Our unity from first to trace,
And show the map through all the maze
Of winding, wandering, widening ways :
A shattered looking-glass replace
With wholeness to reflect Thy face,
And help establish for the race
The oneness that shall crown their days.
1

Max Miiller, Academy, 1874, p. 548.

EGYPT.

The Egyptians identify themselves on the monuments as the Rut.

A pictorial representation is found on the tomb of Seti I. of four
races of people arranged in groups of four men each. These are the
Nahsi (negroes) ; the Hemu, men of a light brown liue, with blue
eyes, and hair in a bag; the Tamahu, who are fair as Europeans; and
the Rut, who are Egyptians.
These are typical groups, not meant merely for conquered races, as
. may be gathered from the signification of their names. The Tamahu
are light-complexioned people. In Egyptian, tama means people,
and created. Hu is white, light, ivory. The Tamahu are the "Created
white" people. Na is black, ink. Neh, a blackbird. Su is the
person, or birth. The N ahsu one black born, or, in Egyptian phrase,
black from the egg (su). Hem is the rudder, to paddle, fish; hemi, to
steer. The Hemu thus indicated are the sailors, sea-farers, the
people of the isles. The Isles of the Gentiles (Gen. x.) migh~ be
rendered in Egyptian by the isles of the Amu or Hemu. The
hieroglyphic " hem" is the sign of a water frontier.
The word "rut" has various meanings, all significant when applied
to the Egyptians by themselves. Rut is to retain the form, be carved
in stone, a footstool, or a pair of feet, cause to do, plant, grow, repeat.
One hieroglyphic sign of "rut" is an implement for pegging down
and making fast in the earth, to retain animals iri one spot. This
is symbolic of the Rut as the people who dwelt where they first
laid hold and made fast to the earth. These are .t)le Egyptians
themselves. . They claim to be the root of the race of men or the
Rut, the Men, knowing of no other point of departure, and being
so ancient they have forgotten that their complexion was at one
time black. The word passed into Sanskrit as Reta, produced from
the seed, and their likeness was the lotus, which contains the seecl
within itself, and retains the name of the Rut or Reta.
The name o( the Ruti went out into other lands as that of the
Ruten, upper and lower, and the Ludim; it had become a typical
name of race, long-lineage and enduring life in the Assyrian Palatu (pa,
is the Egyptian masculine article "the"), the Latins, the various Luds,
the Lithuanians, and others who fastened themselves firmly and took
root elsewhere. The Egyptians were and are the true Rut, the one
primordial people who first took conscious hold of the earth and
retained a knowledge of the fact. The land of Egypt is the footstool,
rut ; the people were the feet (rut) on which the human being first
arose erect to attain its full stature. Incidentally however we learn
thatthe Egyptians recognised the black race to be the first of created
men. The people of Ra are born of the great one who is in the
heavens; the Rut are born of his eye in their persons -of superior
men. He also created the Aamu and the Tamahu; further he .has
comforted himself with a multitude who came from him iO: the shape
of negroes, but it is expressly said "Horus has created them and he

..1

'

BooK OF

THE

BEGINNINGs.

defends their souls." 1 This may be followed mythologically. Har

is older than Ra; his type goes back to Sut-Har, and Sut-N ub the
negro god who created'the Nahsi.
It has befm overlooked that the Egyptians do possibly tell us
something of their own origin beyond the Ruti of the monuments.
We learn from Syncellus (Chronicon, li.) and Eusebius (Chron. vi.)
that among the Egyptians there was a certain tablet called the Old
Chronicle, containing thirty dynasties in 113 descents, during the long
period of 36,525 years.
'' The first series of princes was that of the Auritre, thtt. second was
that of the Mestrreans, the third of the Egyptians." 2 The first
divine name in the series is one that is earlier than the sun, given
through the Greek as Hephrestus, to whom no time is assigned,
because this deity was apparent both by night and day. This
contains matter of great moment not yet read nor readable until we
have seen more of Egypt's mythology. The present point is that the
Auritre princes coincide with the reign of Hephrestus as the beginning..
The Auritre are of course the Ruti of monumental Egypt, the
typical name of the race of men par excellence. But the prefixed Au
will add something to our knowledge of the pre-monumental Rut. Au
in Egyptian means the oldest, the primordial. The word Au is the
Egyptian" was," and the Au-rut means the race that was, the first
and oldest race of men. Au is a modified form of Af. Both Au and
Af signify born of. The name of Africa is derived from this root af
or au. The tongue of Egypt tells us that Af-rui-ka is the inner land,
born of, literally the birth-place. They knew of no other. Thus the
Auritre were the Af-ritre, people of the birth-place in Africa. But
Af in Egyptian has a still earlier form in Kaf, and the Afritre become
the primordial Kaf-ritre. The Kaffirs have preserved the primal shape
of the word signifying the first, the embryotic, aboriginal root-race of
men. The Kaffirs likewise keep the true African colour of the
original Ruti or race. There is a sort of pre-Darwinianism in this
root Kaf, the name of the Kaffir and the Kafritre of Egypt. The
Kaf is the symbolical monkey, the Cynocephalus. It is apparent
from the drawing of the nose of the figures of Taurt 3 that the Kaf
enters into her compound character with the hippopotamus and
crocodile. Not that the Kaffirs and Kafritre named themselves
from the ape or as the ape-like, or as the beings evolved from the
ape. But they were the first, and the name signifies the first ;
and when the primitive men had advanced and took other names,
the prior name was left to the primordial men, the pre-men, so
to say, and it remained with the ape and the aborigine. This
will help to explain the ape-men and monkey men of various tribes
1
2
3

Records of the Past, x. 109-IO.

Syncellus, Chronicon, li., Eusebius, Chron. vi.
Wilk. pl. 32, figs. 4, 5, 6, 7, 8, 91 ~o.

EGYPT.

29

who retained the earlier status in their names which mixed up the
pre-men and apes. So the Assyrian name of the monkey, Udumu, is
identical with the Hebrew name Adam for man.
The laws of language prove that the A uri tee, the first princes of this
long line of descent given at 36,525 years, were Kaf-ritce; and the
laws 'of evolution prove the primal race, so far as we can get back,
to be the black people. The Kaf is the black, dog-headed, almost
human monkey. Ape and Kaf are named as the first preceding man,
and there was no other name known for the first than kaf, ap, au or
ap. The kaf-ruti name has the same relation to the Ruti of the
monuments that the ape, the pre-man, has to man. On another line
of modification and development the name Kafruti .becomes Karuti,
found on the monuments as Karut, natives, autochthones, indigenous
inhabitants, also applied to masons, and workers in stone. The
Karuti, it is suggested, became the Kaldi and the Keltce.
Maspero thinks the Egyptians had lost the remembrance of their
origin. But for the people who were the recorders and chronologers
of mankind that is good evidence of their having no foreign origin to
forget; the Ruti were the race. The Auritce were the oldest race.
The Karuti were the natives, inhabitants, indigenes, aborigines,
and there was nothing more to be said. They had sloughed the
black skin of the Nahsi and repudiated it, as we have denied
the ape. Nevertheless, they came out of it as we do from the
ape without remembering the fact, which has to be re-collected
in evidence, " The first series of the princes was that of the
Auritce, the second was that of the Mestrceans, the third of the
Egyptians." This is a perfect panorama of the descent geographical
and ethnological.
By aid of the Auritce (kafruti) name we ascend to the source
'whence the race that always was (au) had descended. In Egyptian,
mest means the birth-place, the lying-in chamber, to whelp, be born.
Mest as the black is the name of kohl or stibium. Ru is the gate or
gorge of outlet : Ruan the gorge of a valley.
The Mestrceans are the people of the outlet of the birth-place irt
the stage next to the Auritce. The Egyptian mest, to be born,
whelped, answers to the Hebrew N~o, to become apparent, to exist,
the very first form of to be, the parallel with Au. And the Mestrceans
are the people of the gorge, the place of outlet, the same that we
derived from Mitzraim as the dual land of the outlet from the birthplace, and as mest means stibium, the Mestrceans were apparently
black. It is in Egyptian alone that mes for birth is the equivalent of
mest, and mes-ru the outlet of birth of mestru, whence Mestrcean. Now
one of the Hindu names of Egypt is Misra-Sthan. But the Sanskrit
~a, mixing, does not contain th_!;! primary meaning, and the word is
supposed to be taken from a lost root which it is here suggested may
be the Egyptian mes, generation and birth; the sense of mixing

'-'

------~--- ...

30

A BooK

OF THE

BEGINNINGS.

applies to generating. Also, ,~~.a strait, has a likeness to mest-ru,

the road or strait, issuing from the birth-place.
In the old chronicle the Mestrreans are placed midway, corresponding to the mea~ing of mest-ruan the outlet from the place of birth,
the human lair, mestruan the gorge from the birth-place, . and the
mestru (mitzr) we may identify. with the country below the first
cataract, because at Kartoom and Assouan the inundation was born,
Kart signifies the child, urn to perceive, and it was there the birth of
the child was first perceived. This adds another sense to the words
mestruan and mitzraim as the birth-place of the inundation.
Assouan says Mariette 1 "always ~akes the traveller by surprise. We
seem to be quite in a new world-Egypt finishes; another country
begins. The inhabitants of Khartoom especially are remarkable by
their grand mien, their black skin, and their finely formed heads, that remind one of the best types of northern races:" Here It may be
seen that with a skin as black, although more lustrous with light,
as that of any negro of the west coast, the African in Nubia
at times attained a type of face, and a sculpture of form as noble
and refined as any of the white skins of all the vaunted Caucasian
and Aryan races. The line of the Mestrreans may have begun
hereabouts, leaving the Auritre higher up in the old dark land
where the pre-lingual beings clicked away, in equatorial Africa for
many a myriad of years; so long ago that the primeval race can only
be known by its radiants and its rootage, and not by any stem extantso long ago that the Hottentot, the west coast negro, the Nubian and
Egyptian are but concentrations of form and colour along the lines
diverging from a centre out of sight in the far land _of the Auritre.
Herodotus 2 says the oracle of Amen pronounced all those who drank
the water of the Nile ,and d'_ll'elt north of Elephantine to be Egyptians. They were so in later times when Egypt was both upper
and lower,. but the name of Khebt (for Egypt) belongs especially to
the lower land in the north.
The Egyptians, the people of Khebt come last, they dwelt in the
Delta. Three stages are here distinctly marked. The place of the
Auritre above the cataracts. That of the Mestrreans in the ~uan, the
gorge of the valley, a~d the Egyptians in Khebt or lower Egypt,
called the Delta, and the name of the Delta, Ter-ta, also shows the
descent from above, for ter (del) in Egyptian means the extreme
limit, the foot, that which ends and completes. the whole, and ta is
theland.
.
The Auritre of this passage, then, are not,gods nor are the Mestrreans
demi-gods, as they have been misrendered. Bunsen assumed that the
chronicle was fictitious, and asserted that the number of 36,525 years
represents the great 'year of the world. 8 It does nothing of the kind. Y
1 Monummts of Upper Egypt, pp. 255-6.
2 B. ii. 18,
3

Egypt's Place, vol. i. p.

215.

31

EGYPT.

The only great year of the world is that of precession-25,868 solar

years, and the twenty-five Sothiac cycles (25 X 1461) or 36,525 years
do not make any great year whatever,
When we read in the
Syncellus that " Manetho, the high priest of the Egyptian idols,
wrote a fabulous work on Sothis under Philadelphus ;" that means
a book containing what the man uninstructed except in biblical
chronology considered mythological, not necessarily a forgery of
time-reckonings, for he denied their chronological nature i?Z toto.
J amblichus, in his work on the Mysteries, mentions the number of
36,500 books assigned to Taht, and this agrees very nearly with the
number of years given in the old chronicle. This also is denounced
by Bunsen as being nothing more than the year of the world in twentyfive Sothiac cycles. The question of interest here is whether these
twenty-five Sothiac cycles had been observed and registered ; if so, the
-records were sure to be entitled the Books of Taht, the earliest forms
of which were columns called stelce; the figure of these is yet extant
in our flat roundtopped gravestones. Syncellus describes Manetho
as having declared that certain of these stelce still existing in the
Syriadic land were his authorities. They were engraved in hieroglyphics and in the sacred tongue, and "after the flood " they were_
transcribed into Greek in hieroglyphical characters.
These columns, or stelce, in the Syriadic land are refen:ed to by
J osephus. 1 He ascribes them te Seth, and says they were ereCted to
record the peculiar sort of wisdom which concerns the heavenly bodies,
that is as chronological tablets, because Adam had predicted that the
world was to be at one time destroyed by fire, at another by flood ..
Plato, in the opening of his Timceus, refers to these so-called antediluvian
columns, or stelce, of the Syriadic land. They are likewise mentioned
in the "Fragments of Hermes" in Stoba:us. The Syriadic land has
been accepted unquestioningly as the land of Syria. This in Egyptian
is Karua. But there is Karua north and Kai:ua south, and the country
of the stelce is tlie southern Karua, the ..tEthiopic country. Now
here is a fact unknown to the Greeks, Christians, or Josephus, and
one sure not to be recorded by Manetho. We learn from a statement
in the Book of the Dead that Taht, the recorder of the gods, was
otherwise Sut, who had preceded Taht in the character. of the
scribe. .How this was so remains to be unravelled. Enough for the
, ;)~t'o suyJiha.t.J.t_ was so, and to refer here to the fact th_at the
st~ssigned to Taht lJy-:rt'r'kl.n.etho are ascribed to Sut by Josephus ;
-both describing them as standing iri clh:: ~riadic land, which we
identify with Karua in the south. .The Karu~s are extant on the
monuments as a black people. In both accounts ~find the flood.
But the monuments of the chronologers of mankind kn~~thing of
th.e Noachian deluge. The flood of Egypt is the inundation o the Nile.
And these antediluvian stelce in the Karuan land before the fl d we
1

Ant. B. i. ch.

2.

32

BooK oF

THE

BEGINNINGS.

take to have stood in the Karuan country above the cataracts and the
.../
land made by the inundation. The account thus rendered is that a
vast pre-monumental period of the Egyptians was represented by the
princes of the Auritce, the ancient and original race under~ the divine
reign of Hephcestus before the time of Ra, and that the stela: upon
which the time was inscribed were set up in the Karuan land beyond
the cataracts or the flood, and that as the old dark people came down
into the lower parts of the Nile valley to be known as the children of
Ham, the black, Mizraim, Kush, and Phut, and the still later Egyptus,
they inscribed the same facts on the papyrus in what has been misinterpreted to be the tongue of the Achcean Greeks. Syriadic, then is
Karuadic, and we have to look for the Karua south, the land of SutAnubis, who was earlier than Taht as the divine registrar. Some of
the inscriptions of the time of Tahtmes III. designate the country of
Karu or Kalu, in the far south, as the southern boundary.
Brugsch considers this to be the ancient Koloe, which, according to
Ptolemy, was situated on the fourth degree, fifteen minutes, of north
latitude, in those countries. Ka (Eg.) is an interior region or it may
be high land, and rua is the outlet, the place of exit. Karua is also
an Egyptian name for a lake, so that the name might mean the lake
ro~~
.
It is ngticeable that the true country of the stela: and the rockinscriptions is sharply defined by the first cataract. In the route from
Assouan to Philce the rock-inscriptions abound on all sides. Schayl, a
small island in the cataract, is covered with such records, some of
which have yielded a clue to. historical facts, 1 as it was obviously
intended they should do, for the name in Egyptian, read Skha-rui,
signifies the island of the writings or inscriptions. One cannot but
suppose the rocks in the upper country may still preserve some memorials of the remoter past. The account appears to mean that the
stela: were erected in the time of Sut-Anubis, the first registrar of the
gods, and the contents were afterwards transcribed in hieroglyphics
and preserved in the Hermean writings assigned to Taht.
The Egyptians, says Hor-Apollo (i. 21), depict three w11ter-pots
and neither more nor less, because, according to them, there is a triple
cause of the inundation. One of these causes, he tells us, is the rain
,./
which prevails in Southern Africa. He further observes, they make
the water-pot like a heart having a tongue, because thf'- tueart .lb '"DP._J
ruling member of the body as the Nil~. is.. ~ot Egypt, and, they call it
the producer of existence. 'r..1.r..; tongue, as he calls it, of the three
vases, is the sign oytn'e pouring out the 'libatioQ ; , there are two
tongues or volu~ of water answering to the blue and red Nile, and
these iss~Je ffrom the three vases, the triple heart. The vases are
three, anrJ{ we may now fairly infer that this triple symbol with its
dual earn, was intended to connect the source of the Nile with the
1 Mariette, Monummts of Upper Egypt, p. 259.

EGYPT.

33

three great lakes in equatorial Africa. It has been rediscovered that

the river is fed by two of them, and Tanganyika may easily have been
classed with the system. The fact of their existence was known
already to the travellers and map-makers of some centuries ago ; the
maps of the Arabs in the twelfth and thirteenth centuries; the
Portuguese of the sixteenth and seventeenth centuries; and the
Dutch map of the seventeenth century; show that at least three great
lakes were known. It now becomes probable that the triple source
and fountain-head of the Nile was known to the Egyptians many
thousand years since, and that the fact is stereotyped in the triple
ideograph of the inundation.
Professor Oppert assures us from his standpoint, that in all cases we
may take for granted that the date of I 1,512 B.C., given in his version
of the Berosian Chronology, reposes on a real historical tradition, and
that the two periods; the Chaldean moon period and the Sothiac period
(whether it was Egyptian or not) have the same origin. Professor
Oppert, by mathematical calculation, fixes the date of a double phenomenon which struck the sight of men, consisting in an eclipse and
in an apparition of Sirius, on Tuesday, 27th April, Julian, or the 28th
January, Gregorian. But as at this epoch Sirius was not visible to
Northern or Middle Egypt, on account of the equinoctial precession,
civilization must start from a more southern point. This, to say the
truth, adds Professor Oppert, is a mere hypothesis, and _he trusts
that further investigation will either confirm or deny this special
view of his~
It is now about to be claimed that civilization did start from a
more southern point than Mid-Egypt.
For Egyptian, Hebrew, and Greek, there was nothing visible
beyond Egypt but the background of blackness in Africa, the land
of Ham, the source from which she. was fed in secret by tributaries
that flowed as stealthily as the hidden fountains of the Nile.
The Hebrew Scriptures, among their other fragments of ancient lore,
are very emphatic in deriving the. line of Mitzraim from Ham or Kam,
the black type coupled with Kush, another form of the black. They
give no countenance to the theory of Asiatic origin for the Egyptians.
In the Biblical account of the generations of Noah, Mitzraim is the
son of Ham, i.e. of Kam, the black race. Thus Ham occupies the
place of the Auritre princes of the old chronicle at the head of the
Egyptians, Akkadians, Babylonians, and Assyrians. This account,
preserved in the tenth chapter of Genesis, could only have been kept
by the black race, the " blameless .!Ethiopians " and Egyptians as
contemporaries of the early time, and recorded in the Hermean
books, fragments of which are found in the Hebrew writings.
" Egypt, mother of men, and first horn of mortals,'' the learned
Apollonius Rhodius in the Argonautika, calls that country. 1 In th~
1

VOL. I.

4, 259
D

4.
;

'

~,

......

34

A BooK

OF

THE

BEGINNINGS.

time of Xerx_es, Hippys of Rhegium designated the Egyptians

the most ancient of all nations. 1 "For my part,'' says Herodotus,
"I am not of opinion that the Egyptians commenced theirexistence
with the country called the Delta, but that they always were since
men have been ; and that as the .soil gradually increased many of
them remained in their former abodes, and many came lower down.
For anciently Thebes was called Egypt." 2 He also tells us that the
Egyptians, before the reign of Psammetichus, considered themselves
to be the most ancient of mankind. 3
We see, by the Greek report, the Egyptians knew that Egypt
was once all sea or water. Herodotus says the whole of Egypt (except
the province of Thebes) was an extended marsh. No part of that
which is now situate beyond the Lake Mceris was to be seen, the
distance between which lake and the sea is a journey of seven days: 4
Plutarch also says Egypt was at one time sea. Diodorus Siculus
affirms that in primitive times, that which was Egypt when he wrote,
was said to have been not a country, but one universal sea. 5
A persistent Greek tradition asserts that the primitive ab.ode of the
Egyptians was in LEthiopia, and mention is made of an ancient
city of Meroe, from which issued a priesthood who were the founders
of the Egyptian civilisation. Meroe, or in Egyptian Muru, means
the maternal outlet, therefore the birthplace, which was typified by
the Mount Muru. The modernised form of Muru or Meroe, is Balua.
Ba-rua (Eg.) also yields the place of outlet. And this place may
be pursued according to the African naming up to the Rua moun
tains and the outlets of the lakes. The Hebrew tradition manifestly
derives the Egyptians from above and not from lower Egypt. " I
will bring again the captivity of Egypt, and will cause them to
return (into) the land of Pathros; into the land of their habitation."
(Ezek. xxix. J4.)
Puthrus (c,inEl) is obviously derived from the Egyptian, in which
rus is the south, southern. Pet is the name of the crib or birthplace. Puth (He!:>.) denotes the opening, the place of birth. Put
and Apt (Eg.) interchange, Apt or Aft being the abode and the name
of the goddes~, the oldest great mother. Pet or Peth is the earlier
Beth, and Pathros is the birthplace in the south. " Patoris " is the
south country (Upper Egypt.) In the Hebrew writings LEthiopia,
Kush, and Zaba are convertible terms for the same country, the
Egypt beyond Egypt. Zaba, the first-born son of Kush, is mentioned
with Kush and Mitzraim (Is. xliii. 3), and the Zabians are coupled
with Kush (xlv. 14). The inhabitants of Meroe were called Zabaim
(Ez. xxiii. 42). "The Zabeans from the wilderness."
Zaba, the modified form of Khaba (or Kheft), including the ancient
Meroe, has been understood to mean the northern half-of LEthiopia.
1

Schol. to AjJoll., iv. 262.

4 B. ii. 4

B. ii. I 5

3 B.
5

Lib. 3

ii. 2.

35

EGYPT.

The ..!Ethiopians are called li'-li' from the reduplicated Pih, li:l-lP
(belonging to illp), a people of great might or double power (Is.
xviii. 27). Kefa (Eg.) means force, puissance, potency. Khefti or
Khepti, is a reduplicated Kef equivalent to Kev-Kev, and Kep-Kep
is an Egyptian name of Nubia.
In Egyptian Kheb, Kheft, or Khepsh, is the north, as the hindward
part, the front being the 'south. The Khepsh, equivalent of the
Hebrew t:h:l (Kvsh), is the hieroglyphic hinder part, and the name
of the Great Bear, as the constellation of the north.
If the reader will think for a moment of the sight presented by the
revolving Great Bear to those who watched it in equatorial lands,
he will realise what an arresting image of the north this must have
been with its settings and risings in that quarter to a people who did
not know the earth was round.
In the title of Psalm vii. mention is made of the Dibrai of Kush,
and Dabar (1:J1) signifies the hinder part ; it is the exact equivalent
for the Egyptian Khepsh. Zaba, as a name of Ethiopia, is the modified Kheba or Kefa. Also in Egyptian Khefti, the North, the Goddess
of the North, was worn down to Uati or Uti, and in thF. time of the
Middle Empire a hieroglyphic U passed into an E. Thus we have
Eti-opia, Uti-apia, Khefti-opia, and apia from Api is the first, the
ancestral land. Cassiopceia, the Lady of the Seat, is the Queen of
..!Ethiopia or Kush, and her name, derived from khus, to found, or
earlier khepsh (rt'l:l) the seat, denotes the Queen of the "apia" or
"apia" in the north. Thus interpreted, ..!Ethiopia is the first, the
ancestral seat, in the north.
This may be followed out. ..!Ethiopia is claimed for the birthplace;
khab means to give birth to ; khef is the one born of, the place we
come out of; af and au mean born of, and uti signifies to emit ;
emane, go or come out of, and opia or apia is the ancestral land.
The diphthong lE represents an earlier Au and yet earlier Af, hence
..!Ethiopia is Aftiopia or Kheftiopia. Yr Aipht is still the Welsh name
of Egypt.

In the celestial north was the mythical birthplace where the Great
Mother Taurt, the Goddess of the Great Bear and Seven Stars, was
represented as the bringer-forth from the waters in the shape of a
hippopotamus, and when Kush, or ..!Ethiopia, was named as the North,
the hinder part, literally the hinder thigh, as a sign of the birthplace,
it must have been by a people who were still farther south, as from no
other direction can the naming be applied. Kush, Zaba, or ..!Ethiopia,
was once the north land to a people that dwelt above. The name
would not be given by a people ascending the Valley of the Nile and
, going due south. Whereas the name, once given high above Egypt,
~can be followed down to Captus, thence to Khebt in Lower Egypt,
:and then to Kheft, the Egyptian name of Phcenicia. The birthplace
was in the north, and the Egyptians identified tbat with ..!Ethiopia.
D'2

A BooK

oF

THE

BEGINNINGS.

A typical title of the Repa, Prince, or heir-apparent to the throne of _

Ra, was Prince of ..tEthiopia.
Diodorus (B. I) tells of an annual }Ethiopian festival at which the
statues of the gods of Egypt, who were represented by Jupiter and
Juno, were carried into the }Ethiopian land, and then after a certain time
of sojourn there they were brought back again to Egypt. Eustathius
on Homer,1 says the ..tEthiopians used to fetch the images of Zeus
and other gods from the Temple at Thebes, and with these they went
about at a certain period in Libya and celebrated a splendid feast of
twelve gods. This was going back to the ancient birthplace, the backward Khebt ; and the carriage of the later divinities to the old home, to
celebrate a festival of the twelve gods, looks like a typical conquest of
the earlier domain of the old Mother Khebt, the Hippopotamus Goddess
who brought them forth. On this journey they were not following.
the Celestial North, that lay directly opposite. The Libyans, be it
remembered, wore the Horus-lock of the Repa, the Prince of ..tEthiopia,
from whom perhaps they derived their name.
A rock tablet in the neighbourhood of the town of Assouan proclaims to the traveller that to Tahtmes II. (16oo B.c.), came the
Asiatics and the Kushite An, the Nomads, "his frontier to the south
is at the summit of the world, and his frontier north at the farthest end
of Asia," which places the southern limit of the land at the equator.
This range southward was no doubt attained in the backward ascent
from the lower lands after the Egyptians had become civilised there.
Under the rule of Tahtmes III. the southern boundary of the land
was designated A pta, the horn-point or tip-top of the land, the farthest
point to the south. This Apta was a type name for the extremity of
the land, and means, equal, or equatorial land. Also Ap is first
ancestral, aboriginal, and divine. Apta describes the land (ta) or type
of all that is initial, primordial, first in beilag, place, or person. Apt
or Aft is the birth-place, the bringer-forth, the genitrix of the gods
and the equatorial land; the horn-point of the world is known and
named in Egyptian as Apta. Apt and Khebt are two forms ot. the
same word, as the name of the birthplace and the bringer-forth.
It may seem like considering the matter too curiously, and yet it
would not be without warrant from phonetic law if we were to see in
Apta the modification of Khepta as the secondary naming from the
north, or, with the frontage reversed, to the primal naming of the
north as Khebt, when that quarter was the front, and the namers
were looking north. ..tEthiopia includes both Apta and Khepta, and
the Great Mother, who was hippopotamus in front and crocodile
behind, was both Apt and Khept. Khept also modifies into Sebt.
The Ka sign of the crocodile's tail is a later Sa. Sebt (Sothis) passes
into Sut, the name of the south. Thus Sebt and Apt are both later
forms of Khept. The hinder part as the birthplace was firsf of all
1

II lit,

I,

vide Smith's Classical Dictionary," Ethiopia."

EGYl'T.

37

the region of the Great Bear that brought forth in the north. Then
in the solar imagery the Egyptians depicted the heaven by the figure
of a woman, whose body arched over the earth and rested on the
hands and feet. In this position she brought forth the sun, animalfashion, at the place of the hinder thigh (Khepsh), and her face was
the front, the south. Egyptian shows that the north, as the lower,
hinder, the night-side, the lowermost, the dark part, was the first
named, and the modification of the K into H reflects this fact, corresponding to Khept and Apt; Kak is darkness, and the deity of
the dark; Heh and Hui denote the light; Khekh signifies the invisible of being ; Heh the visibly manifested. Kar is the lower,
Har the upper. Khept and Hut are tail and head. Khar is the
first Horus, the child, immature and mortal (Harpocrates). Har is
the second, perfected, immortal.
The word Kam is not a primary formation, and in Hebrew the
vau of a prior spelling is preserved. The word for Kam or Ham in
Eupolemus is written tnn (Kvm), as in Hebrew Chush is written
~1:::1 (Chvsh,).
Kvm is extant in Egyptian as Khebm or Kheb-ma.
The fuller form of the word is also indicated by Kam, i.e., Kfm to create,
whence the Kamite was the created race. One reduced form occurs
in Kam (Kfm) for the black stone, obsidian, determined by the
crocodile's tail,l And this carries us beyond the land of the inundation to that of the hippopotamus, whose name is Khebma, the Mother
of the Waters, typified by the water-cow. Khab is the name of the
black hippopotamus in the Namaqa Hottentot. Khab permutes with
Kam in Hebrew for black. And the permutation probably depends
on the word Kvm or Kbm dividing in twain to posit two forms. 2
Kam, then, has to be sought in Kheb-ma, the place of Kheb, or the
Mother Kheb.
This takes us back to Ethiopia, the land of Kush or Kvsh, which,
in the form of Khepsh, is still the name of the Great Bear, or
Hippopotamus. The land of the black Khab, the black Kaf, and
the black Kaffir, the Kafruti, the black race of Kvm, Kvsh, and Kvt,
the children of Taurt, the Typhonian Genitrix, Etymologically we
_Champ. Gram. p. 90.
So the Gothic Kvz'maz shows the earlier form of Come. The Welsh Cwm implies
a prior Cfm. So the hieroglyphic " Peh" bifurcates into the P and H of the Setshuana _
and other languages. This "vm;" found in Hebrew, may show the connectinglink between the Egyptian Kef, the hand, a figure of 5, and the supposed original
Aryan word quem-quem, for No.5 Kef, Kep and Kern permute, as is now suggested, on account of a form in Kafm, still found in l:l1M and in Khebma. This
abrades in quem and Khamesh for No. 5 Taking Khem as the equivalent of
Kef the hand, Khemt (Khemti) for No. 10 (Eg.) is the two hands. Khemsha
(Eg.) would read hand the first, or one hand, and Khemt two hands. This is at
a depth, however, that philology cannot bottom. It belongs to a primitive system
of typology. For example, the first hand was the creative matrix, the Khep
in Egyptian. The old Khebma is the paunchy pot-bellied hippopotamusgoddess, and the Hebrew ~tir.ln for No. 5, the hand, also means the paunch, and
paunch, or panch, is the type-word for hand and No. 5 in other groups of
languages.
.

1
2

'i

BooK OF

THE

BEGINNINGS.

have the gradation of sounds from the f in Kaf, to the p in Coptus,

the b in Khebt. Also we find the later Egyptians calling uncivilised
and ignorant men the Khem-Rut. If we read this with a v we recover
the Khvm-ruti as the equivalent of Kafruti, the Auritce, the Karti, t(
Kaldi, Keltce, and the final Ruti. It is noticeable that the Lapps call
themselves the Sabme people, which is the word Khabma or l:lm in a
later stage. The Japan~e likewise claim to have descended from the
Kami or Kafmi.
Egyptian monumental history begins with the name of Mena or
Menes. The chronology made out by different Egyptologists is
variously recorded thus:Bunsen
Lepsius
Lauth
Brugsch.
Unger
Boeckh

3623
3892
4157
4455
5613

B.C.

5702

"
"

"
"

"

Brugsch-Bey makes use of the latest data, and also of the investigations of Lieblein into the pedigree of twenty-five Court architects ;
he concludes that the year 4455 B.C. is about the nearest approximation that can be made to a correct date for the era of Mena. And, as
nearly as can be calculated, the Spring Equinox first occurred in the
sign of the Bull, 4560 B. c.
The due is worth following. The present writer refuses to be
entangled in the maze and lost in the labyrinth of the dynastic
lists. It may be there was no monarch of the name of Mena. No
contemporary monument of his time has ever been found, nothing
inscribed with his name, nothing is known to have been made, in the
time of Mena. 1 Tradition ascribes to him a dyke which still exists in
the neighbourhood of Cairo. Personally, however, the "Yriter does
not doubt the existence of Mena, only if the man were removed the
era would still remain. That era has been made out to be nearly
coincident with the time when the colure of the spring equinox
entered the sign of the Bull. The name of Mena is identical with
that of the Bull Mnevis or Men-Apis, of Heliopolis, the celestial
birthplace of the Sun.
This apparently perilous subject of the mythological astronomy is
only introduced here with the view of making Mena, the admitted
head of a dynasty, a connecting link with the divine dynasties which
also are astronomically dated, but have been assumed to be fabulous.
It is certain that the dynasty of Mena coincides with the establishment of an Osirian myth that is for ever connected with the sun in
the sign of the Bull by means of the legend relating to the death of
Osiris when the sun was in Scorpio, and the bull and the_ scorpion
1

Birch, Ht"story of Egypt, pp. 24, 25.

\\

'\

'
I

39

EGYPT.

were the two equinoctial signs, showing that the bull of Mena and
Osiris are one and the same. Now in the Egyptian zodiac 1 the
crocodile is in Scorpio (so to say) that is, it occupies the whole three
decans of that sign, and it was under the Osirian dynasty of deities
that the crocodile was transformed into an image of evil and a
symbol of Typho to be trampled under foot. This does not in the
least destroy the personality of Mena, because the Pharaohs of Egypt
were assimilated to the divinity, and monuments were raised and
temples bupt to their own "name" in honour of the deity whose name
they bore. The divine, not the human, was the object of the worship.
In the present instance it is the divine, the solar Mena or bull that
makes it possible to account for the various Menas in different countries,
and gives us a common starting-point for the Manu who was the lawgiver in India, Minos, who was law-giver in Greece, Menw, who was
the law-giver to the Kymry, and Mena, who was law-giver to Egypt.
The law first given in each case was that of time and period. Mena, as
the bull who in Egyptian mythology (as Khem) is the bull of the mother,
is one with the Minos whose wife was Pasiphae, and this gives a
natural interpretation to her passion for the bull. Men a is the head of
the Thinite dynasty reigning at Memphis, and Thin is is in Upper Egypt.
May not Tini and the Thinites derive their name in the same way
from the new point of departure in the bull? The highest functionaries
of the blood-royal were distinguished by the style of Princes of Tini.
Ten is the division, the place of the Tennu or equinoctial eclipses,
and also means to fill up, complete, terminate, and determine.
The district in which Memphis stood was called Sekhet-Ra, the
field of the sun. Mena is accredited with having built Memphis, and
one of its names is Makha-ta, the land of the scales ; or as Makha
equally applies to the equinox, from which the zodiacal scales were
named, this may be equinoctial, and as the name of Mena is
that of the bull Mnevis,- there is nothing incredible in supposing that
Mena of Makha-ta represents the sun (or vernal co lure) in the sign ofthe
Bull. The Arab name of Tel-Monf for Memphis points to its being
Men-pa, the House (or sign) of the Bull. King Teta, who follows the
name of Mena, built the Pyramid of the Bull at Ka-khema, the town
or shrine of the Bull. It is probable that this step-pyramid of
Sakkarah was the common grave or shrine of the dead Bulls, to judge
from its bones of bulls and the inscriptions relating to the royal Apis,
the Bull of that time being the representative of the sun instead
of the later Pharaoh. The builder of the Bull Pyramid would enable
us, if need were, to do without the human Mena. In Egyptian
symbolry the celestial is primordial and continually contains the clue
to the terrestrial ; the earthly is but the image of the heavenly.
Thus the time of Mena is none the less real, and is all the more verifiable if astronomically dated. In Egypt the only fixed or definite
_1

Drummond, .dipus Judaicus, pl.

2.

'\

BooK

oF

THE

BEGINNINGS.

era was astronomical. All the reports show that prior to the period
identified with the name of Mena the Egyptians reckoned vast
lengths of time as "reigns" of some kind, sacred to monarchs left
without human name, because representative of the divinities, and
beyond these was the direct dominion of the gods. These last reigns
are mythical, but not therefore fabulous in the modern sense. The
truth is that a great deal of history and mythology have to change
places with each other; the history has to be resolved into myth,
whilst the myths will be found to contain the only history. The
ancient fables were veiled facts, and when we can get no further
records on the earth, it is in the heavens we must seek for the.
Egyptian chronology. It is the astronomical mythology solely that
will reveal to us what the Egyptians and other nations meant by
dynasties of deities and the development of series and succession in
their rule. It was by astronomical numbers that the Chaldeans
reckoned the age of their sacred books.l
"In Egypt, if anywhere," says Diodorus, 2 "the most accurate
observations of the positions and movements of the stars have been
made. Of each of these they have records extending over an incredible series of years. They have also accurately observed the
courses and positions of the planets, and can truly predict eclipses of
the sun and moon." Diogenes Laertius states that they possessed
observations of 373 solar eclipses and 832 lunar; these were probably
total or almost total.
The Egyptians spanned spaces so vast that nothing short of
astronomical cycles could be the measure and record of time and
period for them. Plato, who spent some thirteen years in Egypt trying to get into the penetralia of their knowledge, reports that they
had divine hymns or songs worthy of the deity which were held in
round numbers to be 10,000 years old. He tells us that he does not
speak figuratively, but that they are real and credible figures. 3 The
authorship of these was assigned to the great mother Isis. These
figures are not to be utilised forthwith or straightway; that can only
be done by going round to work, when we shall see that such hymns
probably dated from the time when the sun was in the sign of
Virgo (Isis) at the spring equinox. When Plato wrote, the colure of
the vernal equinox was coincident with the sign of Aries, and the
time was just over 10,000 years since it left the sign of Virgo.
Previous to the reign of Mena, the Papyrus of Turin, and other
documents assign a period of 5,613 years to twenty-three reigns. 4
These of course are not mortal reigns. They are identified with the
Shus-en-Har, the followers, servants, or worshjppers of Horus. A
period of 13,420 years is a)so assigned to the Shus-en-Har.
Nineteen Han are likewise mentioned. The Han is a cycle, and
2 B. i. p. 8r.
1 Diod. Siculus, ii. 113.
4 De Rouge, Sz".r Premieres Dynasties, p. 163.

Legg, ii. 657.

,_

41

EGYPT.

these were probably cycles of Anup or Sothis, the dog-star, whose

period was 1,461 years, nineteen of which make a total of 27,759 years.
Two dynasties of gods and demigods were collected from the Temple
Records and rectified by Lepsius 1 from the various Greek chronological writers; these begin with Ptah (Hephaistos) and end with" Bitus."
Of thesePtah
reigned
Helios
"
Agathodaimon
"
Kronus (Seb)
"
Osiris
"
f'yphon.
"
Horus
"
Bit us

9,000 years.
r,ooo

700
500
400
350
r,8oo

. 70

"
"
"
"

"
"
"

13,820

After this, says Eusebius, 2 "came a series of reigns down to

Bytis during 13,900 years;" meaning the above list ending with
Horus. It is clear that Bitus has no business to be in the list
of divine rulers. Nor is it necessary to assume with Bunsen that
I 3,8oo years of reigns imply hero-worship in the modern sense,
These like the preceding may have been astronomical cycles, but
measured also by the reigns of sacerdotal kings, as according to
Jamblichus 3 Bytis was a prophet of Ammon at Thebes, instead
of divine names. According to Eusebius, Manetho had computed
a total period of 24,900 years. Such numbers need not be rejected
because they do not offer the direct means of correlating and
reading them. They are quoted merely as mental eye-openers in the
hope that by and by we may see a little farther and more clearly.
Herodotus says "from the first king to this priest of Vulcan (Ptah)
who. last reigned (Sethon) were 341 generations of men ; and during
. these generations, there were the same number of priests and kings.
Now 300 generations are equal to ro,ooo years, and the forty-one remaining generations make 1,340 years. Thus they said, in I 1,340 years,
no god had assumed the form of a man ; neither had such a thing
happened before or afterwards in the time of the remaining kings of
Egypt. During this time they related that the sun had four times
risen out of his usual quarter, and that he had twice risen where he
now sets (ii. 142), and twice set where he now rises." Again, he
remarks, "Hercules is one of the ancient gods of the Egyptians ; and,
as they say themselves, it was 17,000 years before the reign of
1

2 Armenian Version, i. 19.

Kritik der Quellm, p. 484.

a De Myster. viii. 5, ix. 7.

(.

BooK

oF

THE

BEGINNINGS.

Amasis, when the number of their gods was increased from eight to
twelve, of whom Hercules was accounted one" (ii. 43). That is they
reckoned 17,000 years of time during which the eight original great
deities were at the head of the Egyptian religion. Then four others
were added. Still earlier, before the creation of Taht, lord of the
eight:h region, were the seven great gods as reckoned by the Chaldeans,
and the great mother of all who is synonymous with the number
seven, and who was personified as the goddess of the Great Bear. _Whatsoever truth there may be in the statement, there are no phenomenal
data known to the present writer by which the assertion of Herodotus,
can be interpreted except those of the circle of the equinoctial precession. In no other circle or cycle does the sun ever rise at one time
in the quarter it sets in at another. He therefore holds that the
Egyptian priests did verily claim to have made chronological observations during a period, in round numbers, of 52,000 year~. The
explanation that the priests were referring in any wise to the Sothiac
cycle, a period of 1,461 years, must be rejected as not only inadequate
but perfectly puerile. 1 The speaking stones, the pictured papyri
and written rolls, are all antedated by the celestial chronology of the
divine dynasties, and if the present conjecture should prove correct it
will drop from above the keystone into the almost completed arch of
Egyptology.
My suggestion is that the divine dynasties founded on the cycles of
astronomical time, were continued by the era of Mena. And there
is evidence to support it in the table of Abydus.
Tinis is the name of the great city of Abydus, and the name of
Mena heads the first Thinite dynasty. Now the new table of
Abydus, discovered eleven years ago, in a corridor of the temple
of Seti 1., at Harabat-el-Madfouneh, gives a succession of sixtyfive .kings from Mena, the founder of the line, down to the last
reign of the twelfth dynasty. If we take the accepted average
of human life as about three generations to the century, this
succession of sixty-five monarchs will extend over a period of
2,166 years, leaving a fractional remainder. M. Brugsch thus
assigns to them a period of 65 x i~o = 2,166 yeat's. 2 This is
as near to the length of time during which the equinox remains in
a single sign as need be, that time being 2,155 years. And this is
the table of Abydus, of th~ Thinites, and of Mena.
Also the table comes to an end with a break so abrupt, an
interregnum of some kind so marked, that it leaves us st11ring into
a chasm, which is at present without a bridge, and we have to leap
or scramble from the twelfth dynasty to the eighteenth.
In further illustration of this interregnum, Mariette-Bey has pointed.
out that the old Egyptian proper names of persons in the eleventh
and twelfth dynasties recur in the same forms on the monuments of
1

Bunsm, vol. iii. p. 6o.

History of Egypt, Eng. Tr. vol. i. p. 33

EGYPT.

43

the early part of the eighteenth dynasty, and the forms of the coffins
are so alike as to be undistinguishable. Now the eleventh and twelfth
are Diospolitan dynasties, and so is the eighteenth. After an interregnum of five dynasties the Diospolitans resume, and continue, as it
were, where they left off.
Meanwhile the thirteenth dynasty introduces Sebek-Ra.
It is noticeable that towards the end of the twelfth dynasty Egyptian naq1es compounded with Sebek become increasingly frequent.
Sut-Apet, i.e. Sut-Typhon, is the name of the Mother of Mentu-Si,
on a funeral stele of the twelfth dynasty, whilst two of his sons are
named Amenemha and Usertasen, and whereas these names appear
on the monuments of this dynasty, names compounded with Amen
a:nd Osiris are never found in the thirteenth dynasty. Mariette-~ey
concludes from this that the later of the two families must have been
the enemy of the more ancient _one, the memory even of which it
proscribed.1 It was religious enmity. Sebek had taken the place
of Osiris and Amen.
The thirteenth may be called the Sebek
dynasty. It is that in which the Pharaohs are assimilated to the god
Sebek-Ra.
In the list. of scutcheons given by M. Brugsch in his Histoire
d' Egypte, Plate 6, Fig. 109, and in Bunsen's list, the last monarch of
the twelfth dynasty is Sebek-nefer-Ra. According to Brugsch-Bey she
was the sister of the last king of the dynasty, Amenemhat IV., and
an heiress through whom the succession went by marriage to a new
race, the Sebekhepts or servants of Sebek. Possibly the name of
this Queen conveys the information that she was the continuer (Nefer)
of Sebek as the Ragt-headed Sun-god Ra, whereas he had previously
been the Crocodile-god of the Fayoom, or Country of the Lake.
Whether she is out of place here and should be the first of the
thirteenth dynasty matters little. She marks the end of the twelfth,
and is the first known royal Sebek on all the monuments, and
the next dynasty is full of them; it is, in short, the Sebek dynasty.2
M. Brugsch gives the genealogical table 3 of a distinguished
family related to some members of the thirteenth dynasty in
which the name of Sebek, in the male and female titles, occurs
eighteen times. And the first mother of the king is named
Aaht-abu, the house (literally the womb) of the lamb. The ram
when young is the lamb, and the ram of the zodiac was represented
by the Persians as a lamb. Now the old Sebek or Khebek was
the crocodile-headed god of darkness, whose name of Khebek
modifies into Kek, the Suchos of the Greeks. And he was resuscitated in a new form as the ram-headed god, found at Ombos and
Selseleh. The ram's horns identify him with the Ram of the zodiac,
Notice des Principauz Monts. a Boulaq, p. 74.
Egypt's Place, vol. 2, Scutcheons. Ki:inigsbucb, Lepsius.
a App. r, Vol. 2, History if Egypt, Eng. Tr.
t

r---

44

BooK OF

THE

BEGINNINGS.

and it is in strict accordance with this new character of Kronus that

he should be styled the "youngest of the gods." i The ram-headed
crocodile god then we take to be the divine head of . the Sebek
dynasties, and this will enable us to interpret the fabulous end of
Mena, who, according to the tradition and in the language of symbolism, was said to have been seized and devoured by the Crocodile;
or the hippopotamus, another type of Typhon. The crocodile was
Sebek, whose reign, as the ram-headed god, began when that of the
celestial Bull (Mena) with its sixty-three monarchs of the table of
Abydus, came to an end.
The introduction of Sebek as the ram-headed Ra implies a religious
revolution. The capital of Shat, called by the Greeks Crocodilopolis
in the district of the lake Mceris, identifies the Typhonian nature of
the old Sebek, with whom the Osirians were at enmity. In the list of
Nomes the province of Lake Mceris was struck out as being hostile to
Osiris. In the Manethonian lists the names of the kings of the thirteenth dynasty are passed over in silence. Their Typhonian tendencies
will account for this neglect by the scribe who was too strongly
Osirian and anti-Typhonian to register the names of these servants of
Sebek or Satan. Still the Typhonians also kept the Chronology.
Everythiug in Egypt being typical, the name of the temple of Harabat-el-Madfouneh, the set or sunken Harabat in which the table was
found, will now yield up its meaning. It was the set or sunken abode
of Har. Whatever sign the equinoctial colure was in there was the
place of manifestation of the son, Har, on the horizon, during 2, r 55
years. When this left the Bull of Mena for the Ram of Sebek the
abode and birthplace was changed in heaven, whilst on earth Thebes
took the place of Abydus, and the record of the celestial reign was
left in the sunken abode. The Egyptians built on celestial foundations. They made the temple the centre of their city. The dead
were held in the heart of the living, and their place of preservation
was the earliest sanctuary. The tomb of one life was the womb of
the next. The meskhen, or place of new birth for the sun in heaven,
furnished the type of burial and rebirth below. Thus, when the sun
was annually reborn in the Bull, the Bull city of Memphis was built asthe representative place of resurrection ; Abtu having become the
sunken and superseded place of birth and rebirth. The sign of the
Twins is possibly implied in the name of Abydus. Apt is a name of
the pool of the twin truths, abtu is the double holy house of Anubis.
It is the name of a dual place of beginnings which the Twins were
when the colure was in that sign. Indeed, in an_ ancient Egyptian
zodiac the Twins are represented as a double Anubis ; 2 this identifies
one Abtu with that sign. Moreover, the god Shu (Anhar), who, in his
dual character, forms the Twins of the zodiac, was the divinity
presiding over Abydus.
1

Wtlk. Mat. Hierog. pl. 27, f. 2.

Drummond, dipus Judaicus, pl. 4.

EGYPT.

45

Nor is this all. It is especially manifest that there is a parallel representation of the ram-headed deity, adopted about the same time,
as the Amen-ra of Thebes, in whom N urn and Khem, the old gods,
were merged in setting up an image of the one god, the Amen of
the hymn in which he is celebrated as the " one in his works, single
among the gods," the " one maker of existences," the "one alone
with many hands," the "one alone without peer." l Moreover, Amen-
emhat I., 2466 B.C. (r2th dynasty), was the founder of the Temple of
Amen at Thebes, as the especial shrine prepared for the Ram-headed
God of the orthodox caste.
Osiris was the great god of the dynasty of the celestial Bull, who
was succeeded by the ram-headed Amen of one cult and Sebek of the
other. Brugsch-Bey has called attention to the remarkable zeal with
which the kings of the twelfth dynasty, one of whom, U sertasen I.
had himself represented standing as Osiris, 2 set themselves to maintain
the cult of Osiris and his temple at Abydus.
The fullest testimony to this fact is supplied by a monumental stone
found but the other day in the cemetery of Abydus, and now in the
museum at Boulak, containing r63 inscriptions. This shows how a
certain Sehept-ab-ra, who lived under the reigns of Usertasen III. and
Amenemhat III., was commissioner, and commanded to attend to the
service of the mysteries, the secret things and places in the temple of
Abydus ; to regulate the feasts of the god and to build or rebuild the
holy temple-bark and cover it with painted figures.
The next king Amenemhat IV. was the last of the twelfth dynasty.
Thirteen years only are assigned by Brugsch-Bey to both reigns of
the brother and sister, Amenemhat IV. and Sebek-nefe_r-Ra. May
we not see in these instructions the preparation for the end of the
divine reign, the regulation and adjustment of astronomical time and
the change of the double-seated solar bark from the sign of the Bull
to that of the Ram? This suggestion is strengthened by the words
assigned to him. He says, "I say a great thing; listen! I will teach
you the nature of eternity." The Egyptian eternity was LEon ian, and
he had been the time-keeper of its cycles and master of its mysteries,
the builder of the ark of the Eternal ; who was now to re-build it and
cover it with fresh figures.
Nothing can be more probable than that the particular ram-headed
representations of the deity were especially adopted as Amen and as
Sebek-Ra about the time that the vernal equinox entered the sign of
the Ram, and that this time coincides with the end of the twelfth
dynasty, giving the exact date of 2410 B.C., and the date of 4565
B. c. for the commencement of the era of Mena.
In his list of the Pharaohs and their epochs, founded on the list of
kings in the table of Abydus and on the regnal years actually proved,
1 Records of the Past, vol. ii. p. 129.
2

Mariette-Bey, Notice des Prz'ndj;auz Monume11ts d Boulaq, p. 298.

BooK

oF

THE

BEGINNINGS.

Brugsch-Bey gives the date of 4400 B.C. for Mena and 2266 for
Amenemhat IV., 1 the last king of the twelfth dynasty, or a total of
2,1 34 years for the twelve dynasties ; within twenty years of the time
required in the celestial reckoning !
The monuments do not come down to the time of the entrance of
the vernal colure into the sign of Pisces, but the Gnostics brought
on the imagery, and on one of the Greco-Egyptian Gnostic seals
in the British Museum 2 there is a figure of the young sun-god
Horus, with the solar disk on his head carrying the fish as his
latest type. He stands on the crocodile, and this illustration of the
manifester as Ichthus, with the fish above and crocodile beneath,
corroborates the view that the crocodile-god, with the ram's head, had
represented the sun in the sign of the Ram.
The same sequence is illustrated by the types of sacrifice. The
fish is now the sacrificial type, and has been ever since the equinox
occurred in the Fishes. Before that the type was the Ram or the Lamb.
Earlier still it_ was the Bull; amongst the primitive races we can get
back to the Twins as the typical sacrifice, and each of these types
corresponds to the solar sign, and to time kept in the asfronomical
chronicles.
Also, the Egyptian month Choiak begins in the Alexandrian
year, on November 27th; and in the calendar of lucky and unlucky
days in the 4th Sallier papyrus it is said to be unlucky to eat
fish on the 28th day of the month Choiak, because on that date
-our Christmas Day-the Gods of Tattu assumed the form of a fish,
or in other words the sun entered the sign of Pisces, at which time
the equinoctial colure must accordingly have been in the sign of
the Twins.
The importance of this sequence and of the identification of Mena's
era with the divine dynasties, and the consequent link established
with the backward past, will become more apparent when we
come to consider the cycle of the equinoctial precession, or the great
year of the world which began when the vernal colure left the sign of
Aries for that of Pisces nearly 28,000 years ago, and ended when it
re-entered the sign of the fishes 255 B.C.3
In this sketch of Egypt the outlines are drawn in accordaate with
the intended filling in. The treatment will serve to show the extended and inclusive sense in which the name of "Egypt" has often
to be interpreted in these pages as the outlet from the African centre.
We have now to turn and follow the track of the migrations into the
north, called by the Hebrew writer (Gen. x. 5) the Isles of the Gevi
(\l~) or Gevim.
History of Egypt, vol. ii., Appendix.
No. 23r,...Dr. Birch's department.
This is the date given by Cassini and Sir William Drummond, and adopted
by the present writer on data kindly furnished by the Astronomer-Royal and the
1

2
3

EGYP1:.

47

In Hebrew, Gev (ll) is the back or hinder part, identical with the
Egyptian Khef; and the Children of Khef, the LEthiopic Genitrix,
are designated the_ Gentiles who went northward and carried with
them the primordial name of the Birthplace in the Celestial North.
The race of Japheth (n~~) are none other than the race of Kheft,
whom we shall find in Britain as the Great Mother Ked.
calculations of an eminer.t mathematician. The following is the official reply to my
question as to when the vernal equinox coincided with the fixed point supplied by
the first star (the last in the backward movement) in the Ram constellation:"ROYAL OBSERVATORY, GREEN\YICH, LONDON, S.E.,

"July 23rd, 1877.

"DEAR SIR

'
" IT appears from our computation, that the vernal equinox
passed through the star y Arietis about B.C. 400, subject to an uncertainty of three
or four years, or perhaps more. The uncertainty of observations at that epoch
might easily produce an apparent error of thirty or forty years in the observed date
of such a conjunction.
"I am, dear Sir,
"Yours faithfully,
"W. H. M. CHRISTIE."
"GERALD MASSEY, ESQ.

SECTION II.
COMPARATIVE VOCABULARY
OF

ENGLISH AND EGYPTIAN WORDS.

THE following list of words, extant in the British Isles, compared with Egyptian
words-itself a work of years-needs but brief introduction. The title is not meant
to be taken literally ; it is adopted simply for the sake of classifying the words. The
chief authorities for the Egyptian are the Worterbuck of Brugsch-Bey, the Egyptian
Dictz'onary of Dr. Samuel Birch (Vol. 5, " Egypt's Place "), and the Vocabulaire
Hierog!ypltt'que of M. Paul Pierret. In these the references to the texts are given for
each word.
On the English side the Provincial Dictionary of Thomas Wright stands first, but
numberless volumes have been ransacked for the result. Keltic, Kymraig, or Gaelic
have not been especially drawn upon.
It may be stated generally, that the Hieroglyphics contain no phonetic C, D, E, G,
J, 0, Q, V, W, X, Y, or Z, but that certain of these letters are introduced as equivalents
by later Egyptologists~ One sign is rendered by L as well as by R.
Paralleled as the words are, they themselves sufficiently explain the laws of permutation or interchange of the equivalent letters.

ENGLISH.

EGYPTIAN,

a, one.
aak, the oak-tree.

acoi'D.
ab, sap of a tree.
abode.
aboo, Irish .war-cry, expressing thirst, desire
for battle, and delight in the onset.
abylt, stand the brunt of it, stand against ; by,
against (1 Cor. iv, 4).

act,

adragoul or addergoul (Irish), a place be

tween two river-prongs.
art, stern, place of helm,
ag0 g, on the jog, on the start.

ahoy, sailor's cry of hailing.

alnted, anointed.
atr.
atr, or aer, appearance.

VOL. I.

a, one.
akh, how great, tall, green, magnificent.
aak (oak), ren, the young, shoot, offspring,
to renew.
,
ap, liquid essence.
abut, abode.
abu, to dance, thirst, delight, brandish.

abl, against, in opposition to,

akh, verb of action ; t, participial terminal.
atr, river-measure, limit, region.

apt, hold of a vessel, a comer or end ; apt,

. guide ; aft, hinder part.
...
akhe'lch, fly, on the wmg.
ahaul, cry of joy or salutation.
ant, anoint.
karh, air.
her, appearance.

so

BooK

OF

THE

ENGLISH,

ait or oat.
ait, island; ey, island.
allies.
am, them, both.
amain {Irish), infernal deep.
amakly, in some conscientious way or fashion.
ame, to guess, find out, tell.
amen, between, passage between.
amene, pleasing, consenting.
ames, a plural noose, round a horse collar.
an, of.
an, hair.
anaf {Gaelic), breath.
anaks, provincial name for a fine kind of
oaten bread.
ane, beard of corn.
ane, one.
anede, united, made one, oned.
anker, clasp of a buckle ; inkling, getting a
partial hold or grasp of.
anne, to give, yield ; annett, firstfruits.
"anon, sir."
anotta, yellow colour, a chemical used for
adulterating milk.
anshum-scranchum, to scramble after food
in a wolfish manner.
anti, opposed to.
aog {Gaelic), death, ghost,
ap (Welsh), son of.
ape or yape, a monkey.
appear, pour.
appleterre, apple orchard.
apt, to fit to, adapt.
arach {Gaelic), tie, bond, collar.
ard, height.
ardour, fiery fervour.
are, plural of " to be."
are, to plough; ear, plough and sow seed.
arra, either.
ars, science; arstable, an astrolabe.
Art {Irish), name for the Great Bear.
art or airt, quarter,
art.
arte, to constrain, urge, compel; whence to
milk.
arted {Chaucer), constrained.
ask, applied to damp weather, a lizard or
water-newt ; "Askes and other worms fell "
(MS. Med, 14th century.)
asise, a term of chess.
ask or ash, stalk of corn.
askings, publicatio:n of marriage by banns.
assembly,
ate, eat, to eat.
ath (Irish), ford.
athel, noble.
athene, to stretch out; athening, extension,
heightening.
athyt (Tusser. ), condition of housing com.
atrick, usher of a hall.
attach.
attack.
attend.

BEGINNINGs.
EGYPTIAN,

att, grain of some kind.

aa, isle.
all, companions.
am, together.
amen, secret place, hidden region of the
Abyss.
amakh, mature, do justice to, fidelity,
am, to find, discover.
am, between, passage between.
am, pleasing, in, with.
aam, a noose.
n, of.
anhu, eyebrow or bristle.
nef, breath, spirit of the firmament.
ankh, some kind of food.
an, hom or thorn.
an, one cycle.
un, t, an hour, the complete cycle, oned.
ank, clasp.
annt or anent, tributes of Nile.
han-han, command me, at your command ;
an1 coming.
ant, yellow colour.
ansh or unsh, the wolf.
anti, go back, tUrn back,
akh, the dead, a spirit.
ap, ancestor,
kaf, ape.
per, to pour out, appear.
ter, garden; ter, a limit, the extent.
apt, guide, lead, judgment.
ark, a noose, a tie, a binding.
arr, t, staircase, height.
artaur, flames of God.
ar, to be {are).
aur, enter, go between, beget.
ari, one another.
urshu, applied to astronomical observation.
taUrt, Typhonian, Great Bear; ta is "the."
urt, a quarter ; amurt, western quarter.
ar-t, deed, form ; rut, to retain the form,
renew, sculpture.
art, milk.
art, milk, neck-chain.
asskh, hurtful.
asb, chess.
askh, stalk of com.
ask, delay, then.
sam, assemble.
aut, food of some kind.
khat, ford.
ati, a noble.
aten, extending in a circle.
aat, house ; at, type or condition; hit, corn.
aat, house, abode, hall ; rekh, to speak,
announce, declare,
tek, attach.
atakh, trample.
aten, to hear,

VoCABULARY OF ENGLISH AND

ENGLISH,

auch (Keltic), a field.

au, all.
aud, old.
audience, hearing (Chaucer).
.
aught, property, possession, anything.
u auh woot" direction to horses.
auk, invert.
aukard, backward.
auld, first, best, great.
autour, ancestor.
autum, slang term for hanging.
autumn.
ave, to have.
avlt, weight.
awe.
awen, the Druidic knowledge, science, gift,
genius, inspiration.
awn (Welsh), the Word.
awyr (Welsh), the sky or heaven, (Eng.) air.
ax, to question.

axe.
ay, yea, yes, aiso used for " I have."
aye, ever.

51

EGYPTIAN,
EGYPTIAN,

uakh, a meadow.
au, being, was, is, and to be.
au, elders.
.
aten, to listen.
akht, thing or things, substance; akat, claw,
ahi, denotes a forward movement.
akh, turn over.
.
akar, the hindward region,
urt, first, chief, great.
ata, father.
ath, drag, draw; am, a noose.
atum, red autumnal sun of the west and the
lower world.
afa, to be filled and satisfied.
apt, measure, quantity.
au, dignity, age, the old one, to chastise ;
aut, the crook sign of divinity.
an or aun, priest, scribe, speech, decree,
show.
an, speech of, speech to ; un, reveal.
aaru or aar, the sky or heaven, Elysium.
akh, how, why, wherefore.
aksu, an axe.
aia, I have; ia, yes, certainly.
heb, ever.

B.
baa, lamb.
babs (Scotch), loops in garters.
back.
bad.
bad.
ba.flled, com blown down by a gust.
baggie (Scotch), belly.
baide (Scotch), did stay, i.e. be' d.
bait, of com.
bait, refreshment, luncheon.
bait, food, luncheon.
baith (Gaelic), grave,
ballow, cry of goal in a game.
balow, spirit.
ban and fen, "fen" such a thing.
bane, poison.
bane, destruction.
baptism.
bar, a horseway up a hill.
barley.
barley-bygge, corn for beer or strong drink.
barr (Gaelic), a height.
bass, fish,
basen, extended.
bases, aprons, also an embroidered mantle
which was worn from the waist to the
knee.
basin.
ba-sket, woven.
bast, a bastard.
baudrons (Scotch), cat.
baudy.
bauk, a cross-beam.
bay.
bay-salt, rock-salt.
bay-tree;

ba, ram or sheep.

beb, hole, circle, round, around.
pe'h and pekh, rump ; akb, spine (p, the
article).
bat, bad.
but, abominable.
paif, gust of wind.
buk, belly.
ba, to be; ba-t, made to be.
bet, corn.
ba-t, rations, food.
ppat, kind of food.
baut, hole of the tomb ; baita, house.
beru, cap, tip, goal.
beru, force, fervour.
ben, no, not, under ban.
ben, pollute, no, not.
ban, no, not, unclean.
ib (fab), pure, priest, wash, baptise.
baru, cap, tip, top.
peru, some kind of grain (? barley).
beka, palm-wine.
bur, cap, top, roof.
bes, transfer, pass, determinative, "bass
fish."
besa, dilate.
basu, an apron or tunic.
bashD, glass enamel, porcelain.
s'khet, to weave.
besh-t,_ revolt, hostile.
,
pesht (Buto), cat-headed goddess.
buta, infamy, abominable.
puka, a plank or log.
bau, a vase or container of water.
baa, earth, stone, rock, or salt,
ba, wood, leaves.

E Z

-.~-

-----

BooK oF THE BEGINNINGS.

ENGLISH.

bayete, procreate.
be.
beacon, bill.
beano, born (Eng. Gipsy),
bear.
beas, cows, cattle; bu, buw, buwch (Welsh),
cow.
beast.
beat.
beck, to bend the knee.
bed.
bed, uterus.
bede, bend to the right, command to horses,
bee.
beer, brew,
beggar, beggary, poverty, full of weeds.
being.
bekenn, to give birth to.
bekke, to beg.
belle, to swell ; brew, boil.
ben, good, well.
ben, inner room.
ben, a mountain.
ben, a figure set on the top of the last harvest
load, dressed up in ribbons.
bend, a bond.
berry, a flood.
berry, an edible fruit, traced by Bopp to the
Sanskrit "bhakjam," i.e. bhag-s-ja-m.
bert, perspire, bright ; berth, byrht, mani
fest ; purt, to pour out.
berewham, a horse-collar.
bese, to see, to behold.
besh, to sit (Eng. Gipsy).
besmear, harm, and besmear, in raiding.
bewe, obey; beh, inclined.
bewe, drink liquor.
bewly, shining, lustrous.
bey, ox, bee, boy.
bib, drink, to bubble, to well forth.
bib, which goes round a child's neck.
bid, to command.
big.
bight, the bend or loop of a folded rope.
bill, a promontory.
bind.
bird.

bit (Scotch), place.

bite, feminine privities.
boban, pride, vanity, boasting.
bock (Scotch), to gush intermittently, to
vomit.
body.
boggams, certain masters of ceremonies who
wore red jackets.
boging, evacuating ; boke, to vomit.
boil.

bonnie, bears the palm.

boot.
boon-master, a road-surveyor.
border.
bore or eagre of a tidal river.
Boreland Hills, Scotland.
bosh (Eng. Gipsy), a fiddle.
boso_m, also besom.

EGYPTIAN.

ba-t, inspire, give breath, beget,

pa, beings ; pu, to be.
bekhn, tower, fort, magazine.
benn, engender ; bennu, sons.
peru, to bear off.
bebs, calf.
bes-t, skin of a beast.
pet, strike, beat.
beka, to pray.
pet, a crib.
bu-t, belly or womb.
pet, bend.
ba, a bee.
per, a liqnid made from grain.
hekar, starve, famished (p, the article).
pu, it is ; pu, to be.
beka, to bring forth. ,
bak, servant; beka, to pray.
ber or beru, boil.
ban, enviable; bent, excellent. ,
ben, place.
benben, cap, tip-top, splendid, palm-branch.
baent, bind.
peru, to pour out.
perru, food, appear, grow, manifest.
pert, emanate, proceed ; pert; put or pour
out, manifest.
peru, to surround, go round.
bes, exhibited, proclaimed.
besh, to squat down.
bes-mer, bind and carry off.
beha, incline.
ba, drink, water (? bua).
ba, to illumine, radiate; diffuse light.
beh, creature.
'

beb, well, exhale.

beb, a collar.
pet, sceptre, sigu of command.
pek.h, extend; bekh, enfanter.
betau, called holes for ropes.
ber, top, cap, roof.
baent, to bind.
urt, bird; p, the.
bet, place.
bu-t, belly, womb.
bl-b&, boast.
bakb, to bring forth, void,
ba, soul ; ti, abode ; pauti, form, figure,
body.
bak, bawk-sigu of rule and lordship.
baka, to squat, bring forth,
ber, boil.
bent, the palm-branch; ben, tip-top, splen-
did.
.
bu, leg.
benr, road, outside.
per, go round; ter, extreme limit.
ber, well, boil up.
beru, cap, tip, roof.
bes, god of dancing.
bes, dilate, pass to and fro.

VOCABULARY OF ENGLISH AND

ENGLISH,

EGYPTIAN.

53

EGYPTIAN,

boss, a head or reservoir of water.

bote, amends ; to boot~
bote, material to mend with.
both.

bottom.
bough,
bout, a round.
brag (Welsh), malt; brew (Eng.).
bramble.
bread.

bes, inundater, transfer.

baat, recompense.
baaiuti, substance, material.
pehti, pauti, pet, both.
pet, foundation ; am, belonging to,
bu, a branch.
put, a round.
per corn; akh, spirit.
bram, the snatem wood or thorny acacia.
prut, to appear, proceed, emanate from grain;
perrt, food of corn.
per, to surround, appear, emanate, proceed
from.
prut, to void.
per, to appear, shed ; akt, light, fire,
splendour.
prt, show, appear; tna, separated. '
prut, manifest, proceed, spread out.
buru, cap, tip, roof-top.
pers, food,_
beb, exhale.
pekht, a crooked stick, to stretch out.

breath ; burr, halo.

breathe.
bright.
brittene, to divide into fragments.
broad.
broo, the top of anything.
brose.
.
bub, to throw out bubbles.
bucket, a bent stick to stretch the legs of a
- slaughtered pig by which it is hung up.
Budd-Ner, British god of victory.
bug or puck, a goblin ; bagan, devil;
buggy-bane, children's game, played in
the dark.
b11171 a castle or great house.
bush.
busk, inner support of stays.

pput, god ; ner, victory.

pukha, infernal locality; ha, a dwelling.
buru, the lofty roof.
pesh, branch, flower, or fruit.
beak, viscera, heart, inner organ, mainstay c,f
life.
besi, pass from ofle place to another.
put, a bow,
baat a measure.
pati, feed, food.
perr-t, food, appear, store.
bi, a place.

busy, spelt besy,

but-shot, a bow shot.
butt, a measure; beat, a measure,
buttyshop, where wages were paid in food.
bwrdd, a Welsh name for Arthur's table.
by, a place, bi, by, or bye, a town or
village.
bysyschyppe, activity.

besi, pass, go, bear, from one place to another

skhep, transfer; skheb, goad on,

c.
eaad, cold.
cabbage, applied to the horns of a deer, and
to come to ;t head or horn.
cabin.
cabobble, to puzzle.
cackle.
caft, intimidated.
cag-mag(Eng.), cag.magu(Welsh), a tough
old goose.
cage.
cagg, to make a vow, firmly carry out a reso
lution.
caird (Scotch), carver of )lorn spoons.
calf, first form of the cow.
call.

cam, crooked,
camel.
can.
canal.
cannie, knowing.
canoe.

khat, a corpse,
kaba, horn.
kabin, vessel, ship.
ka, say, talk, type, cultus ; beb, go round
and round in a whirl.
kaka, to cackle ; Kakur, the great caclJer.
kaf seize, hunt, make desolate.
Kak-ur, the old Kak, a name of Seb, who
carries the goose.
khekh, collar for prisoners; kak, a shrine, shut
place.
khaka, be obstinate, stupid, mad; ka'ks,
bind.
kart, sculptor, mason.
kherp, first form or formation.
khar, speech, speak, word, cry with the mouth.
kam, a crook, to bend.
kamaru, camel,
kan, service, power, ability, courage, valour,
khanru, a canaL

khennui, intelligence.
,
khenna, a boat ; ma-khenna, the boat of the
dead.

54

BooK

oF

THE

BEGINNINGS.

ENGLISH.

EGYPTIAN.

cant, a secret la.n,ouage.

cant (Cor. Eng.), to contain,
cantlet, a little corner.
cant,", festive, happy.
capes, ears of com.
capon and capul, fowls.
capper, to coagulate.
car, low-lying land.
carcern, a prison; carchar (W.), a prison.
carcharu (Cor. Eng.), to confine, imprison.
care-cloth, marriage canopy.
carp, speech.
carry.
carse (Scotch), fer~ile flat.

khent, inner, interior, concealed.

khent, to contain.
kan; hieroglyphic comer.
,
khent, joy, delight, circumstance of a festival.
khepu, crop of com ; khepi, harvest.
khepen, geese; khep, kind of .duck.
khepr, the transformer, to transforn;1,
kar, under, nether, below.
kar, a prison.
ker-ker, seize, hold, imprison.
ker, circle, round, zone, sphere.
k'her, word, to speak ; p, the.
kar, carry, support.
, kars (Heb.), a vineyard or field that grew
the finest produce; kar (Egyp.), power,

property.
cart.
carve, a "carve of pasture."
carve.
case.
cat, to vomit.
cat, pudendum f.
caw, rot in sheep.
caw (Welsh), enclosure.
caw (Welsh), band, associates.
caward, backward.
cayvar, some kind of ship.
cea.nnaigh (Irish), pedlar.
cease.
cell (Welsh), the mysterious or secret one.
cell.
cent, one hundred.
cerdd (Welsh), utterance, word, songs of

kart, to carry.
kherp, sufficient supply ..
kherp or kherb, to form, figure, model.
kahs, habit, custom, state.
ka, to vomit.
kat, womb.
khau1 malady.
kahu, enclosure, cover, or noose.
kaui, a herd.
ka, tail, behind.
khepf, hold of a boat.
khennu, to carry, convey, traffic,
khes, to stop, turn back.
kherui, the Word, logos.
ker, cell.
shent, orbit, circle, million,
kher, voice, speech, word.

Keridwen.
ces, measure of compatibility.
chache (Scotch), blind man.
chair.
chapel.
chapel, a printing-house.
chaps, double; a pair of tongs.
charm.

ses, the measure of compatibility.

kak, darkness, god of darkness.
kar, under.
kep, a sanctuary.
khepui, types.
kab, double.
kr, to lay hold of, seize, possess ; &In, charm

chase;
chat, child.
chates, gallows.
Chath&In, where the waters of the Medway

shas, to follow; khakh, to chase,

khat, child, race.
kalti, punisher.
khat&In, a fortress shut and sealed ; khat,

ing, pleasing.

are landlocked.
check, stone chest, kistvaen.
"chech-chech," cry to pigs.
Chech, church.
Check or choke.
check, in reckoning.
checked, caught.
cheens (Cor. Eng.), loins.
cheper, an exchanger, a seller.
Cherry (Devon.), ruddy.
Cherven, to writhe, twist, tum.
chest.
chet, slang for a letter.
chete, a ring.
chew.
Child, one who bore arms; chllding, bearing.
chimney.
chin-chin (Gipsy), a carried child.
chirp, a first form of note,
chivy, to pursue.
chop, to exchange, "chop and change."

shut, seal, lock.

kek, a sanctuary.
khekh, whip, follow, chase.
khekha, an altar; kak, nam.e of a sanctuary.
khekh, a neck-chain or collar for tying up with.
khekha, reckoning.
khekht, repulsed, collared, checked, caught.
kena, loins.
khepr, the changer.

tsheru, red or red-wood.

ref, the snake and worm.
khest, some part of the body.
khet, shut, seal. .
kat, to go round, be round ; khet, a seal ring.
khu-khu, beat, strike.
kart, to bear, have, carry.
kam, black.
khen to carry ; khen, child.
kherp first form, formation.
kfa hunt, seize.

khep, transform, change.

VocABULARY OF ENGLISH -AND

ENGLISH

choppine, a quart measure.

chout, a performance, an entertainment,
chummy, a chimney-sweep.
chwed (Welsh), speech.
cqWelsh), a dog.
cirlc-sceat, church tithe paid in corn.
city.

clef, the initial mark for the key.

clelth-ras, a covered temple.
clowze (Cor.), tomb or enclosure.
cnlght, a hard boy.
cuight or knight, pubescent.
cnuch (Welsh), to copulate.
coach-horse, thedragon-fly.
cock, the needle of a balance.
cock-brained, foolhardy.
cock roach.
cof or cove, an inner recess.
coff (Welsh), belly.
coff, to change.
coffau (Welsh), to gather.
coid (Welsh), wood.
comb.
coney, beehive (cf. the cony).
cooch (Scotch), a dog-kennel.
coot (Scotch), an ape.
.
cooked, to make the balance fraudulently.
cooser Scotch), stallion.
corder, a troop of soldiers.
corfe castle, once a royal residence,
cori (Eng. Gip.), mem. virile.
cote, a wood.
cote, to coast.
count, a title.
cover.
cow.
coward.
cows (Welsh), a wood.
cradle.
,
craibhdhigh (Irish), people who mortify the
flesh.
crape, for mourning.
crawfish.
creed.
cref)'dd (Welsh), religion.
oro (Irish), fold, .hut, hovel.
croot, a puny, feeble child, also colt.
crut, a dwarf; child (khart), by permuta
tion.
crop, the top, produce, fulness, plenty, over
full.
crow, cry.
cuch (Welsh), to contract, a contraction.
cuckoo.
cuddle, to clasp in the arms.
Cun, chief, sovereign personage,
cup.
cm::r, to sit on the boughs or hams.
curve.
cut, a cut, a go.
cut.
.
cut or kutte, pudendum f.
cutty, short; get (Scotch), a child, a little
one ; kitty wren.
cwch (Welsh), boat,
c:yphel, the houseleek,

EGYPTIAN.

55-

EGYPTIAN,

khepeni, a mea.Snre of liquids.

khu, glorious actions, a ceremony, a repre,entation.
kam, black.
kheft, called the living word,
khaui, dogs.
skhet, com.
ketui, orbit, circle of abode.
kherp, the first figure:
resh, a temple.
karas, place of embalmment, a tomb.
ztakht, hard land.
nakht, phallic power.
nak, fornicate.
khekh or akhekh1 the dragon.
khekh, a balance.
khekh, fool, obstinate, mad-headed.
kaka, darkness, night, black.
kep, a sanctuary.
kefau, the navel.
khep, to change.
kaf, seize, claw hold with the hand.
khaut, wood.
kam, hair.
khennu, interior, cover.
khakh, a collar.
kauf, an ape, monkey.
khekh, a balance.
ka, typical male; ser, chief.
kar, war; ter, people.
kherp, first, chief, consecrated, the sceptre.
karu, testes.
kaut, wood.
khet, to na-rigate, ford, port,
kannt, a title.
kepher (Heb.), to cover.
kaui, cow.
urt, pe!tceable, mild, meek,
khaiu, a wood.
khart, child.
kherp, to consecrate.
kherp, consecrated, to offer, pay homage to.
krau, claw.
kher-t, the word, speech.
kherp; to consecrate.
khru, cell.
khart, child.
Harpocrates, the child.
kherp, first, principal supply, produce, excel,
surpass.
.
kheru, voice, speech, word ; karru, cackle.
khekh, a collar; keks, to bind.
kaka, to cackle.
khet, to enclose.
ken, titles, kan, able, victor.
kab, libation, refresh, enjoy, liquid, quantity.
kar, carry, bear, under.
kar, curve.
khet, to cut, go.
kt, sign of a blade, to cut,
khet, womb.
ket, little.
kaka or kek, boat, caique.
keta, seize, lay hold, claw hold of.

BooK OF THE

BEGINNINGs.

ENGLISH,

cnher, a joiner's term-to cypher off a square

edge; to make two edges in place of one.
cyve; a sieve.

EGYPTIAN,

kab, to double.
khl, a sieve,

D,
dad, a piece in the hand.
daddle, the fist.
daddy, father,
daft, to be put off, set aside ; daft, mentally.
~ag, day.
"
daimen (Scotch), rare.
daive, to soothe.
daker, com.
dam, to stop up.
dandy, one hand.
darfe, hard, cruel, stem.
daubing, making a house of clay.
daw (Welsh), a tie or bond,
daWJJ, on the horizon, midway.
day.
deak or deke a ditch.
dearly, extremely.
death.
deem, judge.
deme, to judge, condeUUL
den, evening, sundown.
dent, a cut; dUJit, a hard blow.
dewskitch, a good pummelling.
dibstones, buckle bones used for gambling
by guessing.
dicker of hides, 10, a quantity, a "dicker of
wit," Pembr. Arc.
dickey, all over, an end.
dickey-bird.
diet, a body.
dight, to clean corn from chaff.
digle, secret.
dike, a boundary.
dll, penis.
dim (Welsh), no, none.
din (Welsh), hill.
dinner.
disen, to bedizen.
dod, to cut or lop off.
dolt, to stupefy.
dole, to lay out, grief, mourning.
dose, sleep awhile.
dose, a given quantity ; dossel, a bundle of
hay or straw.
doup (Scotch}, backside.
dout, extinguish.
dove, to thaw.
down, a company of hares.
draw or drew. '
drink.

druid-heachd (Gael.), enchantment.

dry, a sorcerer, "Try the spirits."
dub, to clothe, ornament, equip.
duck; dig, a duck.
dude, the moon,-(Eng. Gip.)
dule, goal, doole, a b:mndary, heap.
dumb-wife, a fortune-teller.

tat, a handful.
tat, the hand.
tat, father.
taft, desolate.
.. ,
_ .. . .
takh, to see, to behold; t, the; akh, hght;
tem, perfect; tameh, precious stones.
tef, fragrance, pay .attention.
teka, corn.
tem, no, not.
tan-t, one half.
taru (tarf), to afflict, bruise, drive.
teb, brick of clay.
t6., knot, tie:
tan, half, half-way.
tuai, time, morning, morrow.
takh, a frontier.
ter 1 extremity.
tet, death; block, decapitate.
tem, judge.
tma, make just, show, distribute justice.
ten, the inverted half (as the moon).
tent, cut in two,
skhet, to beat, a blow, knead bread.
taba, some kind of game; tep, to _guess,
divine, announce.
tekal, a measure ; tekh, weight, supply.
tekal, a measure.
tekat, bird.
tet, a body.
tekat, has possibly the same meaning {see
Champn. N.D. 373).
tekau, to lie hidden.
tekh, a frontier.
ter, penis.
tem, no, not.
ten, the high seat.
tennu, ration ; ten, reckon each, ~very ;
naru, aliment.
tes, ornament of dress.
tet, to decapitate.
tuha, to be drunk.
ter, layer out, mourner.
tes, suspend, separate, leave, transport self,
tesh, so much land bounded in a district.
-.

tep, keel of a boat, the bOttom, hind.er part.

tet, death.
_
tef, to drip and drop.
tun, to complete, fill up, unity, total.
teru, drawing
ter, libation; ankh, to sustain life.
hekt, charm, magic.
trl, invoke.
teb, to clothe, equip, be,clad,
tekh, the Ibis, a water-bird.
Tet, moon god.
.
ter, limit, extremity, frontier.
tema, dumb, announce, tell,

VocABULARY OF ENGLISH AND

ENGLISH,

EGYPTIAN.

57

E!}YPTIAN,

dwtr (Welsh), water.

dW7fol (Welsh), divine.
dyke, a wail or ditch,

tef, drip, drop.

ter, "divine father.
tek, a boundary.

E.
ea, water.
earth.

ai, ia and a, water and a stream.

urt, car, that whieh bears ; ta-urt, the bear-

ing mother.
ast, a period of time, light.
art, quarter, four corners.
aten, taking a circular form.
hef, viper, snake or worm; hefnr, lizard.
hek or ak 1 rule,
hek, drink, rule, ruler.
arp, to tie up in a knot.
at, a measure of length.~
hema, the woman, wife, lady.
antu, division or limit of land ; unn-t, hour,
end of a time.
nef, breath, spirit.
henufi, fulness, riches.
enti, being, existence.
ter, entire, complete, all.
rek, culpable, criminal.
uskh, plan of a hall,
atr,.limit, boundary.
aft, exudation.
ap-ar, type of totality.
ar, go along, make the circle.

east.
eaver, one quarter of the heavens.
edan (lr.), hill brow of the rampart.
eft.
egg (on), to overrule.
eke, a final tumbler of toddy, a dominus.
elf, to entangle in knots.
ell and elbow.
Emma, a woman's name,
end,
enef (Cor. Eng.), the soul.
enough.
entity.
entire.
eric (Irish), fine for homicide.
esking, the penthouse.
ether, bindings for hedges.
eve, to become damp.
ever.
ayre, to go, move, haste, speed; Justices in
eyre, on circuit,

F.
fad, fashioned.
fade, decayed, dirty, disgusting.
faff, to blow, move violently.
fag, paunch.
fa~r, coarse, reedy grass, meadow.
fag, to beat, thrash.
fagot, tie up, bundle together.
falr 1 manifestly, evidently.
fambles 1 hands.
famish.
fan, found.
fang, to catch, grasp, clasp, clench.
fantail, for reversing the sails of a mill.
far.
fare, to resemble or act like another,
fare, game;
fare, to go, cause to go.
fap 1 tipsy, drunk. .
fang, to clasp, clench, bind, strangle.
fasguntlde, ash-tide festival.
fash, tops of turnips, fibres of roots.
fash 1 trouble, anxiety, be troublesome.
fat.
.
fat, abundance, plenty, piece over.
fathom, a measure.
faud, a fold ; fawd, a bundle.
faugh.
faukun, falcon.
faut, to find out.
faut:v, decayed.
reather1 to fly with,

At (fat), to build, form.

ll.t (fat), outcast, unclean, filthy.
pa.l.f1 a gust of wind,
fekh, fulness.
4kh (fakh), reed, meadow.
lkh (fakh), to let fly, shoot,
fakat, the gathered result.
per, manifestly, apparently;
Am (fam), fist.
(fam), consume.
tuna, sure, real.
Ankh (fankh), to clasp.
Peila, to reverse, tum round.
ll.r (far), extremity.
ar, likeness, correspondence.
ar, game.
ll.r1 to bear .off, go along.
ll.p (fap), mount up, become tall, be elevated.
penka, to capture, squeeze, staunch.
ll.sha (fasha), applied to a festival.
ll.sh (fash), seed pods.
ash (fash), cry, plaint.
i.tu, fat, grease.
fat, a load.
fat, a measure ; am, belonging to.
paut, a circle, a company.
Auau (fauau), reproach.
4khem (fakhem), eagle.
ll.tt, detect.
Aut (faut), dead matter.
ppat, to fly.

am

-A

"Boo:rt -OF THE BEGINNINGs.

ENGLISH.

EGYPTIAN.

:II., his.

fee, property.
fee, reward.
fek {Scotch), quantity, a number.
fekh, poke and other variants.
fet, fetched, borne, carried.
fetch, an apparition.

fek, reward, plenty, fulness.

fek, fulness, abundance.
fekh, to capture, denude, despoil.
fa or fe, to carry, bear, direction.
fetk, to sink, disperse, exterminate (make a
ghost of).
:tie, a term of disgust, to reproach.
:11.1 to disgust, repel.
:tile, bard or interpreter,
pra, to interpret, make manifest.
feDDu, an unit of number, a million.
:ti.D.e (Anc. Ir.), a tribal unit.
:ti.D.germeU, a finger's breadth.
meru, limit.
:tire.
a.fr, fire, to bum.
ab (fab), to pour out.
fob, froth.
aft (faft), four.
fobble, quadmple.
lb (fab), holy, pure.
fobeda.,.., holy days.
at, lad.
rode, a youth.
feuuu,.dirt.
fmu, dirt.
B.kh (fakh), incense, censer.
fog and fogo.
fek, fulness.
fog, aftermath; reck, plenty, fulness ; feck
less, negative of.
put, food.
food.
tut, separate, divided.
foot.
tut, a measure.
tote, a refrain.
fou (Scotch), fo be elevated with ardent tu, dilation, ardour, large, extended, elevated.
spirits.
feut, sign of the inundation.
fouut.
foust, fogo, foul, fouty, a fool, roJts in tu,
tu, vice, fault, sullying ; tu, dilation, large,
be extended,
pu and bu.
tut, load, measure.
fouth, plenty.
tutt, impurity, ordure.
foutD&rt, foumart, a polecat.
froth.
pert, pour out; liquid, appear.
tuff (Scotch), to blow intermittently.
patf, wind, breath, gust. .
r, hand.
fa.ff or :tlve, as in the hand.

G.
kat, hunt, seize.
gat, a sort of book for catching eels.
kaka, to boast. .
gag, exaggeration.

khekh, a prisoner's collar having nine points.

gag, to hinder motion by tightness.
gaggles, nine-pins.
kher, word, voice, speech,
ga.lr (Welsh), words.
khem, rectum; rectrlz, doinus mulierum;
gammer, the wife.
ka.mh, a joint of meat.
ga.mmou of bacon.
ga.mmou, to deceive, and many forms of pre- kamui, the lowly posture of the conquered,
soliciting, imploring, adulating, adoring,
tending in a lowly posture ; kha.m, to crook
bending.
or bend; ga.mm7, to "do the gammy" in
begging.
han, the young one,
ga:n (Irish), the little or young one.

ga:n, gous, or cous (Cor; Eng.), f. puden- kDau, pudendum.

dum.
ga:nt, a village wake ; ga:nt17, frolicsome.
kha:nt, circumstance of a fastival, joy, delight.
khet, to navigate, sail.
gaoth (Irish), wind.
kerrt, zone, enclosure, im, to be.
ga.rdeu, enclosure.
garre, to chatter; garre, to chirp; gargate,
kher, speech, to speak.
the throat; garr,.-ho, loose language; ho,
out of bounds.
garth, enclosure; garter, girdle, girth.
karr-t, orbit ; kar-t, in-dwelling.
gash, cut.
kas or kasha, cut.
gash {Scotch), talkative.
kasa.u, tongue.
gat, a goat.

ka.h-t, a she goat.

khet, to enclose, ford, port.
gat, a narrow passage ; gut.
gate, road, difficult of ascent, clilf and coast katt, bad road,
roads.
khet, to shut.
gate, for shutting.
khef, to look intently.
gauve, to stare.
'
, khef or get, com.
gavel, a sheaf of com before it is tied up.

VocABULARY OF

E:NGLISH AND

EGYPTIAN.

59

'ENGLISH.

EGYPTIAN,

gavelet, a seizure of land.

gay, joy.
ge, ye.
geasa (Irish), spells.
geb, to turn up the eyes in derision.
geboned, polished.

geck or gouk, a fool, April fool.

ged, dead.
geefle, a horse's girth.
gelt, deprived of testes.
gereve or greve, a governor.
gerse, grass.
get, to catch.
gib-fork, two-pronged harvest fork.
gig1 cock-boat,
gig, whipping-top.
gig, "the gig's up."
gig, machine formerly used for winnowing com.
gipse:vs, eruptions of water which break out
suddenly on the downs of the East Riding,
York, after great rains.
gis, an oath, " by gis."
gise, to recline.
gifls, the girth of a saddle.
pt, yet, still, time, when.
glamour.

kafa, to seize.
kbaui, joy.
ke, thou, thee. f
kbes, a religious rite.
kef, some kind of a look.
kabnl, babni, ebony.
kbak, a fool; kebkeh, an old man.
khat, dead body,
kes, bind, tie.
karut, testes.
kherp, principal, chief ; or kberf, his majesty.
kbersh, a truss,
kbet, to net.
kab, double.
kaka, boat ; kek, a boat.
kbekh, whip.
khikhi, to extend, enlarge, elongate.
kbekh, fan.
kep, the inundation; si, passing.
kbes, a religious rite ; kes, to bind, covenant.
kes, to bend or lie down, be abject.
kes, to envelope with a band.
kbet, stop, when.
.
kra, to lay hold, take, sieze, possess; mur,
love.
kberp, consecrated.
khreb, the first form modelled as a sphere, the
egg of Ptah; kerp, his majesty's sceptre.
nar {Heb.), to rear.
.

nat, small, enemy.

kha, measure.
khu, spirit, go, with whip sign.
ki, land, earth, inner region;
kar, a course.
kabt, she-goat.
kbet, ford.
kbut, a spirit.
kbekh, throat.
kbak, to rejoice.
kbem, he who has potency, virile power per
sonified.
khat, a dry measure.
kar, course, circle ; keru, word, voice ; set 1
seat.
kata, young plants,
kberp, first.
arpe, grape.
kheru, word, Logos ; khekh, light.
kber or kberu, to speak, utter a speech.
kbau, to seize.
khes, stop, stay

glebe, sacred land.

globe, a sphere, model of the earth or skies,
a symbol of imperial power.
gnar, as a dog.
gnat, fly, anything small, worthless.
go, a measure.
go.
goa, earth-goddess.
goal, end of the course; char, a course.
goat.
goats, stepping-stones.
God, also god's-good, yeast.
goge, throat.
golgb, very merry.
gome, a man ; gomman, the father, game.
good, a measure of length.
gorsed {Welsh).
goud, the plant woad.

graf, first spadeful of earth.

grape.
gruagacb {Gaelic), Apollo.
gnare or guary {Cor.), a spoken play,
gue, quick to catch ; cue.
guess, applied to barren cows or ewes.
guest, one who stops and stays.
guide.
gwes-par {Cornish), vespers.

kbet, navigate, steer, when, or when to stop.

kbes, a religious rite; per, manifestation, go
round.
kata, name of an Egyptian god ; kbut, spirit.

gwiddlon, British god; cad, a familiar

spirit ; caddy, a ghost.
gwy {Welsh), sinuosity of shape.

kai, shape, figure.

H.
haap {Devon.), go back.
haben, ebony.
hack, place on which bricks are arranged to
dry.

bapp, to go backwards.
babn, ebony.
aka, dry up.

6o

BooK oF THE

BEGINNINGS.

ENGLISH,

EGYPTIAN,

bad, rank, quality.

bag, an enclosure.
bag, witch.
ba-ha, of laughter in full tide of triumph.
ha-ha, sign of rejoicing.
hain, to spare, preserve, save.
hak, serpent, snake.
halo, o. round of light.
ham, a covering or enclosure; home.

haut, go first, precede.

bak, a fillet.
hek, charm, magic.
baa, rejoice; au, long-continued triumph;
baa, jubilation.
baa, rejoice.
han, for mercy's sake.
bauk, reptile.
baru, the circle of day, or round of light.
am, tent, house, enclosure; hem, seat,

hammock.
hanap, the San Greal cup was first called

aam, noose or sling; akh, up.

han, a vessel ; ap, liquid, essence.

place.
Hanup.
hand, the member.
.
hand, a workman, performance.
bang, a tie, to stick to.
bang, a crop of fruit.
bange, the pluck, heart, liver and lights.
hank, knitted loop.

hansel, the money first appearing.

hap, to cover up.
bar, light ascending mist.
bard.

bunt, the matrix or creative hand.

banutl, labourers.
ankh, a tie, a noose, to clasp.
bank, an offering of vegetables.
ankh, symbol of life.
ank, clasp, a loop.
ban or an, to appear ; first sight of,
hap, to hide ; hep-bep, hide, screen.
hair, fly up.
kart, stone; ert, the hard, that which retains

bar-bar, shout of pride and plea<ure used at

bar, pride, pleasure.

the form.
witches' Sabbath {Henry More).

harp.
h&l'l'J', plunder,
haste.
hasten.
bast)",
bast}" pudding,
hat, futuere.
bat and ought, circles,
.
hat, to take off the; "hat," to salute.
bathe, matted together,
bau, to the left,
.have.

uarp, to be joyful, charmed, delights.

bura, plundered.
as-t, hasten.
ustennu, stride.
basbeta, hasten. .
bastu, some kind of drink.
hat, to espouse.
at, circle.
batte, reverence, salute.
but, bundle ; llata, mat,

bavel, slough of a snake ; hoof, goes on the

ground ; bavll, a young crab ; ivy or alehoof j bafru {Welsh), sluggish; bafarcb

bef, snake; hetu, crawl; bef, crawl, squat,

hal, direction, go back.

haf, to seize, posse~s, have; afa, to to be filled

and satisfied,
go on the ground as a snake, viper, or caterpillar,

(Welsh), listless, crawling along.

hawbuck, a country clown.
bawld, hallowed.
haws.
ha,-, hail, stop.
ha,-ne, park, enclosure.
be.
bead.
heaped.
hearse.
heart.

bau, rustics; bak, labourer, servant.

batt, reverence, salute.
bau, first-fntits,

heat.

Heht, goddess of fire_; uat, mistress of heat ;

ut, fire.
but, hour or course.
hut, shrine, secret enclosure.
hefa, heave, crawl as the snake or caterpillar,
uben, sunrise, shine, light,
heb, ibis, fishing, fisher,

hal, hail, stand,

bain, join, touch, near.

ul, he,
bet, upper crown.
bept, heaped.
burs, pillow or head-rest.
artt, milk, has the heart-sign; aurtorbaurt,

some substance.
heat, one course,
heath, cover.
heave, wave,
heaven, open.
Hebber-man, fisherman on the Thames below

London Bridge.
beeze, to raise.
hegar {Cor, Eng.), captive.
"belgb-ho," sigh of longing.
height.

bebs, to raise,
bak, captive.
uba-uba, desire, long for, sigh,
akht, height,

VocABULARY oF ENGLISH AND

EGYPTIAN.
EGYPTIAN,

ENGLISH,

height.
height, to right, driving horses ; woot.
heir, eldest son.
hell, a prison, Hades.
hem.
hemp.
hen.
henkam, henbane.
her, she.
heraude, herald.
herb.
here.
hero.
her-out or erout, for without.
Hertoga, an over-lord.
hessen, coarse flat woof.
heste, a command.
hete, to be named or called.
hetherims, rods twisted to keep the stakes of
a hedge together.
hewt, high.
hey, hail, stand.
heyho, the green woodpecker, the long-tongued
bird.
hey-lolli, a refrain,
hie, in haste.
higre (Welsh), boar, pig.
hingers, ears.
hingy, said of beer when it begins to work.
hip, hip, hurrah 1
hipping-stones, for crossing a brook.
hips, seed of the wild rose.
hit.
hithe, an enclosed haven.
hobby-horse, ridden in the old mythical representations.
hob-nob, together, touch glasses, sign of conjunction.
hob-nob, a figure carried in the festival processions at Salisbury.
hocktide.
hocus-pocus.
hoddy, a net.
hoden, beaten.
hoer, she.
hoer (Cornish), sister.
hog,
hoit, to indulge in riotous mirth,
hondey, Lancashire name for an omnibus;
handy-dandy, swinging to and fro on the
hands.
honour. .
honour, obeisance.
honor, a title, Norman fief noble called an
"honor."
hoo, hunting cry ; woo, how? hey ?
hood, hut, hide.
hood, the raised cmst of a pie,
hook.
hoop, to hide.
hooro (Irish), cry.
hop, plant.
hope.
hoppe, dance,

61

hal-t, ceiling.
ha-t, sudden ; aut, go along.
ur or her, eldest child.
kar, a prison, under, Hades.
hem, border, frontier.
hema, hemp.
an, hen.
ankham, some flower, bnd.
er or ru, she.
uarut, go, fly, carry on foot.
kherp, a first, chief, principal thing.
her, here.
ma-haru, the typical warrior, the true (ma)
hero.
her, with; ut, out.
her, over; teka, a fixed frontier,
ushen, net.
hes-t, order.
het, to consecrate.
hetar, to compel; atr, limit.
ati, hills.
hal, hail, stand.
hu, tongue.
heloli, mad, frantic.
hlh, seek, search.
hekau, a pig, boar.
ankh, ear.
ankh, life, living, alive.
hep, unite, join together.
hepti, an ark or cabin for crossing the waters.
hebs, corn seed.

hit, strike.
hut, shrine, secret enclosure.
hebl, to celebrate the triumph ofreturn; heba,
joy, pastime.
heb, a festival; nahp, conjunction; neb, all
together.
neb, lord of.
hak, a festival.
huka puka, magic and conjuring.
aat, a net.
hutn, strike, beat, smite.
ur, she.
hari, the name of Isis and Nephthys as the
sisters.
heka, sow.
Hathor, goddess of the dance and merrymaking.
~
hanti, the returner that goes to and fro.
hon, majesty, sanctity, royal; ar, being.
han, to adore.
.
anr, hail; anr, a title, door-opener.
huh, to seek after.
huth, table cover.
hut, upper, height, the upper crown.
hek, hook.
hep, to hide; haup, spy, deserter.
hru, to cry, call.
ap, mount, rise, fly on high, climb up, tall.
ap or khepr, the beetle, sign of hope.
hep, festival.

62

BooK OF THE BEGINNINGS.

ENGLISH.

EGYPTIAN.

hoppo, almost anything relating to the custom

house laws inAngloC~inese.
horse and arse;

hapu, laws.
ur, principal; ur, to carry or bear; ar,
fundament; a, he, she, it.
ut, glow; haut, fire.
hut, order.
hut, spirit, good demon.
hut, onion ; htl, consume.
hau, transport boat.
uat, green, fresh, colour.
akh, sustenance ; sl, chUa; bub, well or
source.
hat, terrify, fear.
ut, magic.
hui 1 a limit, boundary.
hebDD., honey, conserves, &c.
uta, grasp, chastise.
helulu, supplicate, invoke, discourse, address.
hem, locust.
hem, female emblem.
'I1DB of bread.
hUD, food ; kher, take, seize, claw, reach
after, claw hold of, fight for, have, have
food.
kart, orbit, enclosure.
hurahu, courage, prevail over.
heru, terrific, terrifying ; khen, blow, puff
away, typhoon.
uaru, go, fly.
hert, above, heaven.
usha, nightfall.
ash, to wash.
hat, abode, habitation.
ham, to invoke with reli~ous clamour.
habu, haunt ; habau, infest.

hot.
hot, ordered; odd-fellows, an order.
hot waters, spirits.
hot.
ho7, a boat.
huath (Cor. Eng.), fresh, anew.
huCkB7bub, a name for the fem~le breast.
hf&d, mystery.
hud (Welsh), charm, spell.
hue;,., tramps' term for a town or village.
hufen (Welsh), cream,
huff, bully, hector,. swagger, scold.
huknl, (Eng. Gip.) art of furtune-telling.
hum.
humstrum, female emblem.
hUDch of bread, lump.
hUDger.
hurdle.
hurrah .
hurricane, terrific wind.
hurr;v.
hurt, blue in heraldry.
hush.
hush, to wash ore.
hut, abode.

h7JDD, to hymn.
hns, blue devils; hno.

I.
lnch, an island; lng, a field, enclosure;
ingan, onion (clasped round and round);
lnkle, tie.

ank, clasp, a tie.

n or nak, ink.
har, day.
as, is, it is.
hit, com.
kheb 1 north.

illk.

lor, circle of the sun (Welsh).

ls.

ith (Irish), corn ; 7d (Welsh).

lvln1 north.

J.
Jads or Jouds, rags.
Jock, to enjoy.
Jowser, diviner for water with a rod.
J07

uat, rags.
hak, a festival.

user, a sceptre, the rod of authority.

khaul, joy; ahaul, cries of joy.

K.
ka, say.
kach, evacuated.
kae or k7e, cow.
kaeawk (Welsh), Druidic wreath of beads.
keb, 'name for children's crying.

ka, say.
ka, evacuate, foul.
kauil cow.
khakr, adorn; khakrl1 necklace.
kab, to be weak, feeble, wre~ched.

VocA~ULARY OF ENGLISH AND EGYPTIAN.

ENGLISH.

~GYPTIAN.

keb, a villain (in the modern sense) ; khep . kheb, hypocrisy, deceit, disguise, violate,
peu, to hoodwink.

change.
kecche, to catch; keck1 to choke; keck
keks, to bind; khekh; collar, throat, gullet.
coru, wind-pipe.
B'.6d1 British goddess. .

B'.lt-mut, a goddess ; B'.hept, goddess.

keeu (Irish), to. recite the virtues of the dead.
kheu, to tell, convey, be agitated, aCt of
offering.

kell, a welling water.

karua, water welling.
kep, to lie in wait.
kepu, to be hidden, lie in wait.
keeper, a clasp; kep, to catcli; cap, a
kep, to seize, catch.

shepherd's dog.
..
~emp, champion.
khem, to prevail, be master of.
keD (Cor. Eng.), hollow.
kheu,, interior, hollow.
keu, to know, to be acquainted with.
keu, accompany.
keDBh, to shut up close.
keush, snap, extort, hunt.
B'.eut, called the gard.ell of England.
kheut, garden.
.
kep, to catch or enclose.
kep, closed hand, fist; kep, to receive.
kepe, to meet.
ker, business, oceasion.
kar, business, to bear battle-harness; kar,
" An hundred knights good of ker,
power, property.

Her better no man wepen her."

Guy of Warwick, p. 68.
kesh (Irish), kind of causeway made of khus, found, lay foundation, construct,
pound, i.e. in road making, with a man
wickerwork.
pounding.
kes: or kecksie, the dry stalk of withered kehkh, t_he old (man) ; st, pass away, corrupt,
decay.
hemlock.
keck71 for kecksie.
kah-k, reeds.
kest, a twist or knot; kis:h (Ir.), wickerkes, to bend, to bind.
work.
shet, sin or crime of some kind.
ket, filth.
ketter, to diminish in siie.
ket, little.
keviD, lower part of the round of beef.
khept, thigh, hind quarter.
kewte, to kitten.

khut, sign of maternity.

ka, say.
ki1 quoth.
khekh, to sting.
kick, to st\ng.
kick the bucket. " The pitcher broken at
kek, to break.
the fountain."
kick i kick, rebound of a gun.
khekh, repulse.
kick-up, sort of balance used for weighing khekh, balance.
half-pence in the 18th centuiy.
kid, of pease or beans.
khet, enclosure, shut, sealed.
kiddier, a butcher.
ket-t, a butcher.
kidclle, a weir in a river with a cut to catch khet, to net.
fish.
klD, to strike, to slay, to knock. on the head.
kher, an animal going to. be killed. ; kar, to
strike.
kar, a furnace.
kllD.
kime, a silly fellow.
kemh, to stare.
JdDg.
&Dk, the king.
klstlDg1 a funeral; kist-vaeu.
kes, embalmment, a funeral.
kitcheia.
khet, Small ; khet, building ; ltheu, interior,
inner part.
.
khat, belly.

kite, belly.
.
kith, knowledge, ruso a region.
kaat, wisdom ; khet, circuit, enclosure.
kateu, image, likeness.
kltteu, young of the cat.
kDap, to snap, to talk snappily, to browse.
uehp, to seize.
ku-ku (Ir.), sacrifice. .
khu, ceremony, benefit, spirit ; khuu, sin.
kuf (Cor. Eng.), wife.
kef, hinder, feminine half.
kuf (Cor. Eng,), the wife; chavl (Eng.
kefa, the genetrix.
Gyp.), girl, daughter.
k7 or ch7 (Cornish), house.
ki, an abode.
k7e 1 cows.
kaut, cows.
k7le 1 a vassal or serf.
kheri, a bound victim. .
k7De1 to strike, strike off, or cole.
kar, to do battle with, sign of striking.
khepr, to generate.
knhor, to copulate.. .

BooK o-F THE BEGINNINGS.

EGYPTIAN,

ENGLISH.

L.
la1 lah or lack, formula of exclamation,verily.
ladder.
1age1 to wash ; also lye, to wash.
lara, a round piece of wood turned by a
turner; larabell, the sun-flower that turns

ra, formula, verily.

latch, to invite, entreat~

lathe, invite.
lawter, 13 eggs to set a hen.
leachbrtne, purified brine.
leash, three dogs or partridges.
leche, a physician, to heal.
lede 1 lude 1 lithe, leet, people.
leek, onion.
leiths 1 joints in coal.
lelts, footsteps.
lesse, to teach, lesson; llais (Welsh), voice.
let, causation of any action.
letter.

rtu1 urge.
reti 1 beseech, ask.
retar, entire, a total; ret, set,
rekh, to wash and purify.
resh, written with three feathers.
rekhi 1 mages, knowers, doctors,
Tet, race, mankind.
rekh 1 heat, to be hot,
retha1 to quarry.
rat, feet, steps.
res, tongue.
rta, cause to do.
ret, engrave, figure, write ; teruu, papyrus

liege, applied to a king.

linn (Keltic), a deep still pool.
liss, pleasure, joy.
nan (Welsh), an enclosure or circle.
Uoer (Welsh), moon.
llyr (Welsh), sea beach.
llyther (Welsh), letter,
llythrau (Welsh), Druidic signs cut in wood.

rek 1 to rule.
renn, virgin-pure.
resh 1 joy.
ren, an enclosing ring.
rer1 to make the circuit, grow round.
rer, go round, surround.
ruit 1 engrave, ftgure ; rat, engrave, letter.
rui 1 scribe's palette with pen and ink ; teruu 1

rat, steps.
rekh1 to full, wash, purify,
rer, to tum round, be round.

round;

roll.

loll, to fondle.
look.
loon, a boy.
loop.
lope, a dog-lope is a boundary between two

a roll of papyrus.
rur, to dandle.
ukha1 to seek.
renn, a boy, nursling.
.
arf or arp 1 to bind, tie round with noose,
rupu, either, or; takh1 frontier.

houses and belonging to both.

lull, to dandle a child.
lum (Scotch), chimney.

lycced tea, tea with spirits in it,

rer, to nurse and dandle a child.

rem, the erect; ram, throat.
rekhi 1 spirits.

M.
ma (Irish), mother.
mache, to match.
macks, sorts; make, to mix; makke, a

ma, mother.
mak, match,
maku1 mixed,

mixed dish.

tl

make.
make.
make, mate,
make, to rhyme.
Makhir1 the divinity of dreams.
mamma, the mother.
man, man-ful.
man, to man, the man.
man-cowe, baboon.
mane.
Manx arms, three legs revolving, counter

mak1 to control.
mll.k, work, inlay, composition,
makh, pair of scales, balance.
mak1 regnlate, think, balance, measure.
ma, true; khir, word, speech, revealing,
imaging, picturing.
mimi., to bear.
men, to be resolute.
men, the fecundator,
kaf1 a monkey.
mennu, some form of hair,
maa.nk, a counterpoise.

poise.
marge, margin.
marlsh1 marygold.
married.
marrow 1 mate.
mart, cow-fair.

merl, a border, a margin.

maresh1 yellow, being yellow.
mer-t, attach, attached,
meni, beloved friend, .
mer1 cow.

VocABULARY oF

ENGLISH AND

ENGLISH,

mash, to steep.
masOn.
mast, nut of the beech.
mat, for the feet.
mate.
matere, womb; mid, middle.
matins.
matly, equal, true, like.
mattachin, ancient sword dance.
matted.
matter.
matty, equal, alike, corresponding, mate.
May, the month; you" may."
mayor.
maze.
mead.
mean, resolve, intend.
meare, a boundary; mur (Welsh), circle,
Stonehenge; mill, a round.
measure.
meat.
meer, a measure, (Peak of Derbyshire).
mehaun, the devil, the old mehaun.
men, to wheel round.
men, futuere.
men, a mallet, hammer.
meni, stone monument.
mer (Eng. Gipsy), to die.
.
merkin, pudendum f.
meskiDs, is an exclamation, "By the mass" ;
mass, wafer.

EGYPTIAN.
EGYPTIAN.

mas-mas, to steep.
ma, true ; sen, brother, to fraternize, found,
build, establish.
mast, born, produced; mast, seed.
mat, soles of the feet.
maht, to agree.
mat, mother; mat, middle, matr, centre,
to centre.
mate, sing, praise.
matt, true, right, like, according to.
matai, soldiers ; ken, to dance.
matet, unfold, unwind.
matrut, soil, stain ; matr, a marsh.
matt, ankles or feet (a pair).
m&i, seed, germ; growth, renewal ; mai,
come, invitation.
mer, prefect, 'governor.
mes-mes, confusion.
meh-t, sc.me kind of libation.
men, resolute.
mer, a boundary, a circle.

'maser, an unknown measure

mat, some kind of food, dead,
mahar, a quantity; mer; a limit.
mehaun, serpent.
mer, circle, encircle.
mer, to love, attach, kiss.
merh, club.
men, an obelisk
mer, to die.
mer, circle ; khen, inner.
meskiD, place of new birth ; mes, kind of
cake, i.e. the mass-wafer or mass, the cake
of new birth or birth cake.
mich, to act by stealth, to steal.
makhau, to kidnap.
michlDg, false show.
maka, an artifice or artificial.
middle.
mat, middle.
might.
mat, granite ; mata, backbone, phallus.
men, go round, that which goes round.
min (Cor. Eng.), brink, border, or boundary.
mine, to establish, to penetrate.
men, to establish ; min, plodding penetration.
ming, to mix, to knead; minginator, one
menkh, to fabricate, form, work, create, make,
who makes fretwork.
a mallet.
minne, to remember.
men, memorial.
miDDy, mother.
mena, typical nurse or mother.
minnying, periodic memorizing.
men, to go round, perambulate.
minster.
mena, the dead; ster, couch of the laid out
dead.
minute, sixty seconds.
miD, a measure ; at, a second of time ;
menut, a measure.
mirror..
mher, mirror.
mist.
mes or mest, product of a river, river-born.
mix.
mak, mix.
moarg, to burn without flame, dead fire.
merau, die.
mehat, enclosure, sepulchre.
moat, water enclosure; mota (Irish), earthwork enclosure.
mhubi, humble.
mob, a slattern, a sloven; mobile, the mob~
mak, mixed.
mock-shadow, twilight,
mog, to enjoy one's self.
mak, to dance.
mohyn (Welsh), bull.
men or miD, bull.
maka, a reel, some implement used with a
moke, the mesh of a net.
net.
mem, pitch, wax, mummy.
mommy, all of a mass.
monument.
men, to fix, monument.
moor, to void blood.
mer, to die, end.
mer, superintendant.
moor, farm-bailiff.
moray, coast-country,
mera, land, limit ; meri, bank,. shore.
F
VOL. I.

66

BooK oF THE BEGINNINGS.

EGYPTIAN.

ENGLISH.

mormaers, pictish governors.

morrow.
mort (Gipsy), female mate, doxy.
motion.
month.
mue, to change, to mue the feathers.
mugget, a. crispy ruflled shirt.
mul-beri"J'.
mull, cow.
mum, silent.
mu.mm, to make up a. character, transform.
munch.
mu.nte, to measure ottt.
mu.r (Welsh), precinct.
mush, anything mashed, as wetted meal .
must, new wine.
mute.
"Oh, my," wonder, surprise.
my._

mer, prefect, superintendant, monk; mer,

circle, limit.
mera, region, limit, boundary.
mer-t, beloved person; attached to ; mar-t,
a female relationship or office.
mat, to go : maten, to go, move away, give
way to.
ment, a total of two halves, as a lunation ;
men to go round.
mu, to end, die.
maku, some linen object, (t, is a terininal).
mer, mulberry-tree.
mer, cow.
mum, dead.
mum, mummy, an image of .transformation.
mUDka, to work, form, make.

mant, a corn-bin ; men, a liquid measure.

mer, precinct, enclosure.
mussh, mud
mustum, an intoxicating drink.
mut, silent.
mabul, wonder, admiration.
maaul, in the power of.

N.
nabbed, caught.
nac-an (A. S.), to slay.
D&dredd, Welsh Druids.
D&f, pudendum.
nake, to make naked, known.
nape, to cut a. hedge, for renewing or forming
anew.
Dart, a birth cake.
nase, drunken.
DaSh, firm, hard, gni.sb.
nast:-y.
nast:-y, spiteful.
nat, a kind of mat.
nat or net (lr.), little.
Nature.
navel, first breathing place of the embryo.
navigate, navy.
neart, night.
neat, cow.
neb, to kiss.
nedder, an adder.
nedder, inferior.
need, anciently note.
neigh or Dicker.
Deist, nearest, soonest.
nelt (Irish), god of war.
neme, care, to take care.
neme, mate, associate, be near.
liemly, quickly.
nen, an English river.
neue, neither, none.
nenet, will not.
nesh, ~applied to strong cheese, "choice of
change" (IS8S), too nesh.
ness, a height, jutting, or promontory.
net, to make water.
net, total, profit.
nettle, a rope's end.

nabt, tie, plait, noose.

nakan, slaughter;
nater, divine ; at, father.
Nep, goddess of seed.
D&khem, know.
Dahp, to form.
naar (Heb.), a newborn child.
D&Sp, delude, stupify, numb, i.e. drunk.
nash, strong.
nab, foul; stl, stink, stench, smell, offend.
nashtl, plague, torment.
natt, shuttle.
nata and netlu, little.
Natr, goddess, time, season.
nef, breath.
nef, sailor, to sail.
naru.tf (for anrutf), the sterile, infertile
region.
Nelth, cow-headed goddess.
D&bap, to kiss.
neter, a serpent symbol.
neter, servants of priests.
neht, wish, request, vow ; net, address, save,
help.
neka, provoke, incite, sign of male power.
nas, near, close, after.
nl!tr, gods.
nemm, to.take.
nem, to join, accompany, engender.
nem, some kind of motion.
nen, water, inundation.
nen, no, not, without.
nen-t, no, not.
nash, strong.

a tongue, out of, pedestal, upper crown.

natra, maker; netur, water of the west.
net, all, total, limit.
netur, to pull a rope; DDutt, a rope.

DaB,

VocABULARY oF

ENGLISH AND

EGYPTIAN.

ENGLISH.

67

EGYPTIAN.

neuf, blaze.
"neus the matter," something near or like
the thing.
nev (Welsh), heaven.
nevydd (Welsh), celestial lord.
newed, changed, renewed.
nice.
nick, to deceive, cheat.
nicka, a siren; nlcka-nan (Cornish), night,
when boys play tricks on the unwary;
nick.hem (Scotch), applied to -a child.
nidde, to compel.
nide, of pheasants.
Dig or nlg-nag, coitus.
Digging or knocking shop.
:diggle, dawdle, trifle.
night.
nim, to snatch; Dimming, stealing.
ninny-watch, a vain hope.
ninted, perverse.
Dirt, cut, gelt.no.
noble, nab, or nob, head: nub, a husband.
nod.
nog, strong ale ; nogged, strong-limbed.
nome, taken.
nom.iny, a public speech in "rough musicking."
none, early form nen.
noose or knot.
north.
not.
not, knot, nalte, to deny.
not, a name for bandy; "out of notch,"
out of bounds (Eng. saying).
note, the time during which a co:w is in milk.
now (1 Corinth. xiii. 13).
nowed, in heraldry for twisted or tied.
nowte, black cattle.
nub, nape of neck; nur, head; -nare, nos
trils of the hawk; norie, the nur.e.
nuirt, an Irish amuletri~g.
number.
nunt, to be obstinate or sullen.
nurt, Scotch birth cake.
nut, a small vase.
ny1lo (Welsh), to snow.
nytte1 to require.

nefer, heat, fire.

nas, near.
nef, spirit of the firmament; nu or nupe,
heaven.
nef or neb, lord ; it, heaven.
nnut, sweet, fresh.
nas, proclaim.
neka, delude, be false.
neka, delude, play false, provoke : nan, little
boy, a ninny ; nek.hen, child ; nakhem,
knowing.
nat, submission.
net, a quantity, total, a collection.
nak, coitus.
nak, fornicate.
nlkau, idle, lazy, dawdling.
akht, light ; n, no, not.
naham, to take away; nam, forced.
nen, no, not, negative.
nent, ignorant, fools.
narutf, barren, sterile.
nu, no.
neb, lord, consort.
net, incline, bow, salute.
nakh, strong, strength; nakta, a giant.
nam, forced.

num, speech, utterance, tongue.

nen, no, not, without.
nuut, a rope; nuuh, knot or to twist.
narutf, name of the north.
netl, no, not.
natt, impediment.
nnu, go hither and thither; natsh, tie, attach.
net, all, total ; neith, the cow-headed Isis as
the nursing mother.
nnu, time appointed, this time, continually,
nuut, rope, tied.
neh, black ; nelt, goddess, the black Isis,
cow-headed.
nahb, neck; nar, head of the vulture; nrau,
nostrils of the vulture; nar, the vulture,
emblem of Mut, the nursing mother.
nar, victory ; ut, magic, inscription (with a
tie) ; nnuh, knot, twist ; ret, engraved.
num, to see, perceive, repeat, again, twice.
nent, ignorant, fools.
nehar, some kind of bread.
nu, the vase or jar sign of water.
nef, breath.
net, tribute, collection.

o.
ocub, cockchafer.
oddy, the snail that drags its abode also
called the oddy.
of.
oft, the line from which boys begin in playing
a game of marbles.
ogha (Gaelic), prefix to names; Irish 0 or H.
ogham, monuments.
ohl
oU (by permutation).

k.hep, beetle.
athu, drag, draw, an abode.
af, born of.
af, born of:
akhu, illustrious, honorable.
aukhem, indestructible.
uoh, very much, increase, augment.
ur, oil.

F 2

68

BooK oF THE

BEGINNINGS.
EGYPTIAN.

ENGLISH.

old (by permutation).

one d.
oned, united, made one, one hour.
oo, one.
oont, want ; oonQ-, empty.
oose, mud.
ope, open.
orb.
orchard.
orp, cattle.
ouche, a clasp.
ought, should.
,
oaris (Irish), management of cattle, flax, &c. ;
a gathering of girls at one house to card
wool or spin flax.
out, also ut.
oven.

over.

urt, old, oldest.

UDDut, the double crown, twinned or oned ;
UDD-t, the two crowns in one.
UDDt, one hour, marked by the circle.
ua, one.
un, wanting, defect, open.
ush, mud.
ap, opener ; uben, sunrise, Shine, light, the
opener.
arf, to bind, bundle.
arr, fruit ; karr-t, orbit or enclosure.
rep, the beast.
uskh, a collar.
baut, ought, should.

ursh, watch, rigid, observe, be attentive.

ut, put forth, out.

kafD, an oven.
apberu or aper, the place of crossing over ;
ap-her, up over.

P.pabo (Welsh), producer of life ; papa, father.

pad, to make a new path in walking.
pad, foot, pettitoes.
page, one side of a leaf.
page, a boy-~ervant.
paint.
palr-Kerldwen (Welsh), Kerid"wens vessel
or vase,
papa, pope, the father.
par, to enclose, as in a house or pal'J'ard, or
with a parapet.
parish.
parson.
pasgad""' (Welsh), the feeder;
couslD, one that is fed,
pass.
passe, extend.
past.
pat, a blow.

cater

path.

patter, to talk, discourse, a judge's summing

up, a broad sheet.
patticake.
patQ'.
paup (Welsh), everybody, the whole race.
paw, tie ; pah1 a monitory exclamation.
pa7, satisfaction.
pa7, with pitch.
peace.
peach, a cloven fruit,
peck, victuals.
peck, a mattock.
peck, food, victuals.
peck, a measure.
peg, a division, "take down a peg," clothes
peg.
peg.
pega (Cor. Eng.), to sting or bite.
pegma, bill of advertisement fixed up at
ancient pageants.

pep, to engender; papa, to produce.

pet-pet, trample.
pet, foot, claw of animaL
pkbkba, divide and divisions.
bak, servant, labourer.
pant, "all the colours of pant" (F. R. ch. 15).
par, a pail (pair interchanges with pail).
apa, ancestor, head, God; p, the,
par, to surround, enclose, as .in a house.
par, to go round, surround; sh, space, or
measure of land.
par, show, explain ; sen, a brother.
pes, food; ketr, occasional.
bes, pass.
pesh, stretch, extent.
past, back, behind,
pet, strike.
pat, a course, path of the sun.
ptar, show, explain, a slip of papyrus ; pth,
open-mouthed ; ar, to be.
pat, cake, kind of food.
ppatie, cake, kind of food.
pA. (pap), men, the race,
pa, an exclamation.
peh, function, arrive, attain, reach.
peh, to follow up, penetrate.
Pash or Pekb, is the bringer of peace.
pesh, a fruit, cloven.
beksu, something eaten.
pekb, to divide.
pekba, kind of food.
peka, peck-measure.
pekkba, divide, division, divided ; peka,
gap.
u~a, peg; peka, to divide; p, mas. art.
peshu, sting, bite ; pesh _permutes with peka,
p-ka-ma, the call to come, see.

VocABULARY OF ENGLISH AND

ENGLISH,

EGYPTIAN.
EGYPTIAN.

peh, glory ; khema, shrine.

pest, backt pelvis.

a moving pageant,
pes. "My Gammer set her down on her
pes" (Gam Gurton's needle, 2, 12),
pie.
piece.
pink.
pit, pat, pot, patty.
pobi (Welsh), to -bake; pobs (Craven).
poet.
poop, let fly.
por (Irish), seed.
pore, cram with food, pour.
port, appearance, portment, porting the ensign
port, harbour, storehouses, warehouses.
pcsm.a1

ppaui1 a circular cake, or bread.

pekh, a division.
penkau, to bleed.
pet, a circle.
pa (paf), to bake ; pefs, to bake.
paut, type, image, figure ; the Artist.
pepe1 fly.
per, seed,
per, food, pour out.
per or pert, to show, sight, see, explain,
appear.
per-t, granary, storehouse, grain, proceed,
emanate, come forth.
pesh, to separate, halve, in two halves.
pesh, water.
pesut, followers, behind.
pest, back, spine.
per, to pour out.
ber-ber, fervour, ebullition.
sept, precept.
pre, show, see, perceive, explain.
ref, a worm ; with the article p, pref.
renpu, plant, branch,
puka, magic, infernal locality.
puka, to divide.
pef, breath.
pefss, cook, light.
pep, to engender; pa-pa, produce,_ deliver,
give birth.
Put or Putha, the frog-headed god.
put and pesh, both mean to stretch.

posh (Eng. Gyp.), half; pease.

poss, a waterfall.
posse, a number of people, a following.
post, stay, support.
pour.
power.
precept.
pree (Scotch), to taste.
pref (Cor, Eng.), a worm.
pren (Welsh), plant, tree; pis the Egpt. art.
puck, hobgoblin.
"pucker up."
puff or fuf1 to blow.
puffs, light pastry,
pup, to produce.
put or puttoch, the frog.
put-pin and push-pin, one and the same in
Eng.

Q.
khes, stop, turn back.
kett, little ; khut, the horizon of the resurrection, i.e. place of rising up.
kaut, rest ; khat, corpse.
kheft 1 evil, the devil.
keks, to bind, entreat.
khekh 1 whip, repulse.
khi-khi, move with rapidity, l;>e quick_
chich (Heb.), life.
kim, a female name.
kl, land enclosed.

quash, old form cass, to stop, make null.

quat, a diminutive person, a pimple or rising
up spot. '
queate, peace, quiet.
quede, evil, the devil
queek, to squeeze, pinch,
quiche, to move, kick.
quick, go fast.
quick, living.
quim, a feminine name,
quoy, enclosed land,

R,
race.
raise.
rake, to deviate from a straight line, also
ruck up.
raking coal, to keep in the heat.
ram, to lose by throwing out of reach ; rame,
to stretch.
ran, a noose or hank of cord.
rate, ratified,
rathelled, fixed, rooted,
ray of sunlight ; ra, roe-deer.
ray-grass or rye -grass, called " ever."

rekh, race of people.

res, to raise up.
rukata, curve.
rekh, brazier, heat.
remn, extent, as far as, up to, extending to.
ren, an enclosing ring.
rate, tie, bind, make fast.
rat; fixed, rooted.
ra, sun, also means go .swiftly.
ra, time,

BooK OF THE

BEGINNINGS.

ENGLISH.

EGYPTIAN.

re, again, to be repeated.

rea (Gaelic), rapid.
reach, the extent, measure, reckoning.
reap, a bundle, com for binding.
rear.
rear, to expectorate.
reck, to calculate.
red1 wru:n, advise, counsel.
red, stark, entirely.
reed, a water plant.
reek, smoke.
reme, cry, moan.
reme, to froth up. '
rene, to tie up, rein.
rene, a watercourse.
rene, to comfort.
rere, egg boiled but not set.
rere-mouse, the bat that flits round and round.
resh, fresh, recent.
rest, last.
rest.

re, to, and to be.

rua1 rush, go swiftly.
:rekh1 to reckon, know.
arp 1 bunslle.
rer1 nurse a child.
rir (Heb.), spittle.
rekh1 know, reckon.
ret, urge, beseech vigorously.
retr, entire.
ret, a plant.
rekh1 brazier, heat, emitting smoke.
rem, to weep.
rem, to rise, surge up.
ren, noose for an animal's foot.
ruan, a water-course, the gorge of a valley.
renn1 nurse, fondle, dandle a child.
rir (Heb.), white of egg, spittle,
rer, circuit, go round.
resh1 joy, feathers,
res, absolutely, entirely.
urs, pillow or head rest ; urst, is pillowed ;
r-hest, in place, seat, or thronE'.
tenn, hold.
rru, steps, ascent.
rekh, people of a district, mankind.
rekh1 the wise man, the magi.
ret, a tie with a ring and stake for fastening
animals.
rat, germs, shoots.
rii1 powder or dust with determinative 01
corn.
rek1 to rule.
ren, a ring for enclosing names.
ren, an enclosure or ring.
rruit1 whirl.
rrut, those round.
rep, a beast.
ravah (m1), Heb. IIlllde drunk, soaked or
drunk, drunkenness, abundantly satisfied
(Is. xxxiv. 7: Prov. vii, 18) ; repl, of the
Nile inundation,
rehiu, twm.

rekat, rebellious, scornful, culpable.

rut, footstool, steps, feet, go out, gate.
ruhaut, a river mouth.
ruhar1 superior mouth, authority.
rut, engrave, figure, form,
rekh1 to wash, purify, cleanse.

retain.
rhiw (Welsh), a cliff.
ric, kingdom.
ricky1 masterly.
riddle, the ring to which the neckrope of. an
animal is made fast.
rids, shoots or rays of sunshine.
rie1 to sieve com.
rlke 1 to govern, to rule.
ring.
ring, rink, round, roqp.ded.
riot, a tumult,. to be in a whirl.
riote, a companyofmen.
rip, a lean animal.
rlvo 1 drinking shout, Bacchanalian exclamation, Marston's " What you Will" (Act IV.).
riw1 set, both.
rixy, quarrelsome.
road, route.
road, at the mouth of a river.
roar.
roath (Cor. Eng.), forrn, figure.
roke or reac, to cleanse armour by rolling it
in a barrel of sand,
root,
rote.
rote, wheel.
rother1 strong manure for forcing plants.
rother1 a sailor.
rout, green or yard for strayed beasts.
routen1 put to rout.
rowth 1 plenty, lush.
ruck, to crouch out of sight.
run or rune, name of alphabet, means of
naming.
runt, an ox or cow given over breeding.
nish1 a merrymaking.
rut, dashing of waves.
rut, tracks cut by. wheels, also to cut those
tracks.
rutting stags
Rye (Eng. Gip.), a lord.

rat, plant, grow.

rut, to repeat.
rrut, whirl, wheel round.
rut, to-renew.
rut, the Egyptians ; urt, the water-horse.
rut, tether of a beast whilst grazing.
ruten, attack.
rut, prosper, vigorous.
ruka, to hide.
ren, name ; rennu1 to name.
renn, cattle.
resh1 joy.
rut, repeated, several.
rut, to engrave ; rut, carved stone, to retain
the form.
rut, to sow, germinate, renew, root.
Ra1 royal, Pharaoh,

VocABULARY oF

ENGLISH AND

ENGLISH.

EGYPTIAN.
EGYPTIAN.

s.
aab (Irish Kelt.), counsellor of state.
sabbed, saturated.
sabre.
B&ek.
sack, be discharged, get the sack.
sack, a drink.
sad, heavy bread.
sad.
sage.
sage, aaghe, speech; sager, lawyer; aathe,
reason; aa.,., aeghe, saw; aegge, to say;
.a&eraxment,aacred.
sagledge, diagonal cross-bar of a gate.
a&lu., to make the sign of the crofs.
a&lu.t, a cincture or girdle.
a&ite (lr.), knowledge.
saxm, to stand "sam," pay the reckoning.
saxm&eh (lr.), happy.
saxme, likeness.
Band.
sand.,., red ; sang, blood (sang is it-true
it is, tbe probable origin of the oath
"bloody").
sane, aa.nat19n, curing, healing.
a&Dlt&r'J'.
sap (Eng. Gip. ), snake or serpent.
sap.

sap.,., tainted.
aa.rd, futuere.
aa.s (Eng. Gip.), a nest.
aa.sh.
sa.stn, a reaping hook.
aa.sae, a river lock, a flood-gate.
sawed.
aas, a knife; sock, a ploughshare ; alkia, a
seythe; aeghe, saw; sickle, for cutting;
aeg, a castrated bull; aaugh 1 a trench or
channel ; alee, a gutter or drain.
aa.,., the say of it, knowledge.
say, aaghe, speech.
scabby.
acaxm, to stain ; acummer, to daub,
acaxmbler, a parasite.
scan, scrutinize.
acap, a snipe.
aca.r, cliff, precipice, inaccessible.
aca.r1 a piece or shred.
.aca.re.
acarlf':vlng, called "sacrificing" (Brand, ii.
362).
aceat, a quantity or share.
scent, a descent ; scent.
school.
sclmmlnger, base money rubbed over with
silver.
.
scion, a shoot.
scochon, an escutcheon; scog, to brag.
scote, to plough up.
scout, to field at cricket, a comer of a
field.

aab, a counsellor.
aab, drink.
aapa.ra (Ass.), sabre ; khepah (Eg.), scimitar.
a&ka, sat:k, to sack a town.
.auakh, cease, stop.
a&kabl, a drink.
aut, a kind of bread.
aaat, grief,
akh 9r akha, a scribe.
aaa.kh, scribe, write, 'letter, influence; illuminate, depict, symbolic eye.
aah, a cross strap.
aenn, to found with sign of the cross.
ahent, a circular apron.
sa, genius of wisdom, epithet of Taht ; a&i,
to know.
aaxm, to eat, drink, enjoy; aaxm,. total.
ama.kh, to bless, blessed, rejoice.
aem, emblem, similitude, image.
ahant-bu, sand of the desert ; bu is the
place.
sen, blood, red.
san, physician, healer ; san, to heal.
aannut, bath, medicament, or healing.
aep, the ~nake; aab, serpent.
aefa, humidity.
aep, corrupt.
aartl to sow seed.
aeah, nests.
aeah, ring, roll, something twined round.
aheah, harvest.
aeah, draw bolts, open, a gate, pass.
uat, sawed.
aekh, to incise, cut, cut out, divide, sever.

a&i, know.
aka, write, order, letter, depict.
akab11i1 eject, weaken.
,akhmau, to paint.
akaxm, to stay, pass a time, dwell, remain,
hang on.
akhan, recognise.
akab, to double.
akaru, a fort.
aka.r, cut in pieces.
a'ha.r1 scare.
akar, a sacrifice.
akhat, a quantity.
senti, to found ; sent, incense ; aenta, to
smell the earth, i.e. make obeisance to.
akher, _instruct, plan, design, counsel, pic
ture.
akhemau, to paint, to represent.
akennu, to multiply.
akhkha, to write ; akhakr, to emblazon,
embellish.
aka, a plough.
akhut, field, a region.

BooK oF THE

ENGLISH.

scrag, to hang.
sent, a writing, a deed, ,writ, act or deed.

scrow, a writing (in Dives and Pauper, 1493} ;

scrowe, a scroll, a charm.
scut, a hare, also hare or rabbit's tail
scutch, whip, strike ; scutcht, not killed.
scutllD, a small. tart.

scuta, sort of barge used in carrying bread to

London from the country.

se, Druidic. priestess.

se, assembly of the Seon.
seat.
seed.
seek.
seem.
seethe.
sefhte, seventh.
segd, a small ship.
ael' 1 self ; sole.
semeu.
sen, a name of Michaelmas
senage, fines and payments levied in the
sene court.
senche, to offer, place before.
sene, au ecclesiastical court for correcting the
neglect or omissions of the church reeves.
sent;
sept, an enClosure by railing.
septlcal, causing putrefaction ; sepulchre.
aer, sure, safe.
aerre, to join closely, pressed together.
set, to plant with dibble.
set, to settle, bind, ' set " a broken limb."
set, to plant or sow; sates, quickset.
set-sponge, cake it.
seth (Cor. Eng.}, an arrow.
seth or sethen, both names of set, since,
afterwards.
settle, for resting on.
seve, seven.
sew.
shaad, meadow.
shab, abscond, slink.
shad, divided.
shade.
shadow, shut of day.
Bhatt, handle.
shaft, anything created, creation.
shamuel, a masculine woman.
shamrock.
shan, to tum out the toes ; shiDs, two ;
shoon, a pair of shoes; shaud;r-gaff, a
doubled drink ; shauder;r-dau, a two-sided

BEGINNINGS.
EGYPTIAN.

skarau, cut in pieces, destroy.

skher, plan, design, counsel, picture, instruct;
skha, write, lelter, scribe.
&kheru, writing, picture, scheme, plan, idea;
doctrine, charm.
skh&t, hare.
skhet, blow, wound, deprive, hinder.
sket, kind of cake.
skat, tow, conduct ; skhet, make bread.
Su, a royal scribe ; Sua, Egyptian priestess.
sehem, an assembly.
set, hinder part, seat ; as~bt, seat.

set, com, seed:

seakh, pray, adore.
sam, myths, representative likeness.
shet, effervescing wine.
seft or sefkh, seven.
skhet, an ark or boat.
ser, the chief one, private, reserved.
smen, the erecting, preparing, establishing.
sen, division; &hen, a festival, one of
two.
seDhal, bind, t:onscribe, review, levy.
IJeush, open, unclose.
shent, ancient name of magistrates, papyrus
roll containing the laws.

seu, pass, traverse, extend.

sept, shore, lip, bank, margin.
sep, corrupt, corruption.
ser, the rock, a sanctuary.
serr, dispose, arrange, organize, augment.
setem-t, dibble.
.
sett, to catch, noose ; suta, heal, make sound.
set, impregnate, sow.
set, cake.
setl, an arrow.
sate, female set, called "yesterday.
seter, rest.
sef (kh), seven.
sa, Coptic so, to weave.
aha, field.
shap, hide, conceal.
shat, cut.
shut, shade.
shata, shade ; ahult, shade.
.
shep, hand.
sheps, conceive, create, bring forth.
ahem, woman.

sam, a clover, with triple sign.

shena, turn away; shq1 two.

car.

sh&DD:r, wild, half-idiotic, see Gaelic

"Shoney," sea-deity. (Brand, i. 391.)
Shap, name of a place where there are Druidic
remains.
shape.
shape, a dress of disguise.
shaped.
shaps, name of a prude.
sharp, scarped, parched, burnt up.
shaw, wood, small shadJ' wood in a valley.
~heat, a young pig.

sh&DDu, diviner.
shapt, solar disk, men belonging to religious
houses.
sap, form ; sheb, shape.
shep, hidden, unperceived.
shept, figured.
shapsa, conceal, hide.
serf or serb, fire, flame.
shau, wood.
sha-t, sow.

VOCABULARY OF

ENGLISH AND

ENGLISH,

shed, to separate.
shed, for covering over.
shed, applied to light.
. sheda.r, female sheep.
ahedle, a channel of water.
sheep, male.
sheen, play of light and shade.
aheen.net, a drag-net,
ahefte, 30 gads of steel.
shende, ruin, spoil, destroy.
ahent, scolded, blamed, abused.
&here, an egg with no tr~ad in it.
shet, to join.
abet, running water, water-shed.
aheth, a division of a field ; sheading, division, water-shed.
shield.
shift, part allotted.
shin.
shindy or shinny, a game-also called bandy
and hockey.
shingle, on the shore, round the sea ;
shingles, an eruption round the body.
ship, an ancient piece of figured family
plate.
shit.
shittlea, buns given to children.
shod, covered.
shoe, for the feet.
shoon, pair of shoes.
shoot, a.
shoot, an arrow.
shop, a place where goods are sold by measure.
&hope, made, did shape.
shore.
shot, light and shade, shot-silk.
shot, a reckoning at an inn.
shote, a young pig.
shout, small, flat-bottomed boat.
shout.
show.
shrew, to cnrse.
shrove, to be merry.
shun, to avoid.
shun, to save.
shunt, tum off one line and back on another,
put off, delay.
shuppa.re, the Creator.
shut.
shuttle-cock.
shy, shady or shy.
Sib (A. S.), Goddess.
sibrlt, the banns of matrimony.
sice, a sizing, college allowance of food or
drink,
sich, a gutter.
sieve.
sighed (Ir.), to weave.
sighi (lr.), a noose, or a score, twenty tied
up.
sight, a great quantity, a "sight" of people.
sign.

EGYPTIAN.

73

EGYPTIAN.

shet, separate.
shet, a small shed, a shrine.
shut, illuminate.
shta.r, betrothed wife
shet, a pool or ditch.
shef, a ram.
shen, indicated by a storm cloud (shen, twofold).
shen, to encircle, and enclose, a crowd.
aha, 30.
shenti, rob, blaspheme.
shenti, abuse.
sher, a junior, youth as non-pubescent.
shat, to join.
shet, pool, ditch ; shetu, water-skin.
sheth, ditch.
shlt (Heb.), shield.
sheft, a section.
shenb-t, leg.
shenti, return, stop ; shenti-ta, go along,
return ; !ilhena, twist, turn back ; shenbtu,
bandy.
shen, circuit, go round,
sheps, figured; shebu, traditions.
shat, noisome.
shatt, food, sacred.
shet, clothed,
shu, feet.
shen, two, a pair.
s'hut, transmit; shat, shoot.
shat, an arrow.
shep, an Egyptian measure.
sheb, shef or shep, to fashion, figure forth.
tser, to sit upon the waters, the rock,
shu-t, light and shade.

sha, drink ; shat, book.

shu, pig, swine.
shetu, a water-skin, straps used in a .boat.
shetu, shout.
sha, make naked, unveil, discover.
sriu, curse, insult.
sheru, joy, to rejoice.
shen, avert, turn away.
san, to save.
shenti-ta, go along, return ; shentt, return,
stop ; shenti, tum down, shent, stop.
skheper, to make live, creator,
shet, closed ; khut, to shut.
shut, plumes.
shui, shade.
Sef, a goddess.
sep, time, turn, verify ; seb, priest ; rut"
repeated several times.
ses, measure of compatibility.
sekh, to cut, incise, liquid.
sef, determinative a sieve ; sef, to purify,
refine.
skhet, to weave.
sak, to bind.
sekht, a quantity.
sekhen, the sigu of sustaining ; sekh, to represent, signi.JY.

--~---

74

A BooK oF

THE

-- ---

,,

BEGINNINGs.

ENGLISH.

EGYPTIAN.

sign-tree, the support of the roof.

slker, sure, safe; sikere, to assure.
sU, a bed of rock containing lead.
stu, step, as<;ent, throne.
sln, to stand, "don't sin talking, but go to
work," i.e. don't stand like a statue (Norfolk).
sin.
siDeways, sundry ways.
slne:v, bladder-nut tree.
slD-grene, evergreen.
sinoper, ruddle.
sluter, cincture, circle.
sis, the cast of six on the dice ; suze, six.
slss, a pet name for a girl.
sister.
sizer, a servitor.
sizlug, yeast.
skaith, harm, damage, injure.
skate, fish prepared by squeezing or crimping.
skeeu, sword and dagger.
skeke, contest or harryings.
" With skekes and with fight,
The ways look well a plight."

sekhen, a prop, to sustain the heaven.

skarh, to soothe; sakr, perfect.
ser1 the rock.
ser, to extend, rise up.
senn, a statue, also to found, establish,. make
stand.
san, evil ; senn, to break open.
shent, crowd, many, various.
shenDl, oak, acacia ; shennu, tree, onk.
san, preserve, keep long ; shen, ever.
sen, blood.
shen, enceinte, circle.
sas, six.
seat, she, her, the female.
seat, she, her.
shes, service or servitor.
ses, to breathe ; sesh, movement in general.
skhet, wound, blow, deprive.
skhet, to squeeze.
scheen (Heb.), knife.
skhekh, to destroy (Rosel. Mon. d. C. 72).

-Arthour and Merlin.

sken, to squint.
sket, a part, a region.
sketch.
skew..bald, pied.
skill, reason, to know, signify, understand.
sklDk, to ladle out.
skink, to drink, pour out, fill the glass.
skittle, to hack.
skute, small tow-boat,
sky.
sky, to toss up.
slasher, name of the fighter.
slew, to tum round, re-arrange.
slewed, to be drunk,
slick or silk.
slon, a name of the sloe.
smack, sound of a kiss ; smacker, to kiss.
smeeth, to rub with soot ; smut, blacks.
sme:D.tlni, (Eng. Gipsy) name of cream.
smeth, depilatory ointment.
smi, a fish, "Apua, a smi, which if kept
long will-turn to water."-Nomencla.
snaich, thief in the candle.
snap, take quickly, hastily.
.
snash (Scotch), blackguardly, foul abuse.
snatch, a hasp ; snitch, to confine by tying.
sneeze, with the custom of invoking a blessing,
sDlb, to shut np, fasten.
snltchel, used in measuring oats.
snoo, noose,
snood, to bind the hair.
snout, an organ of breathing.
snow, anew, old spelling; sna (Scotch),
snow ; snift, to snuff up with the breath,
also a slight mow.
snuggle, hold close to the breast.
snusklD, a little delicacy.
so, pregnant (Gloucester).
soap.

sben, bend, deflect, turn in, awry ; shena,

tum away, twist awry.
'skhet, a field, a region.
skhet, to paint or draw a plan.
skab, double.
skher1 counsel, instruction.
skheDkt, a ladle.
skann, imbibe, give liquor to, pour out.
skhet, wound, blow.
skat, to tow ; skhet, a boat.
skhl,image of heaven.
ski, to elevate.
sersh, name of a military standard.
sru, to dispose at pleasure, place, arrange.
s~, to drink.
serk or selk, smooth, polish.
slon, a thorn, in Hebrew.
smakh-kh, rejoice.
smat, to black the eyebrows with stibium.
smen, constitute, fix, make durable; tena,
divided, apart.
smeh, anoint.
sml, name of Typhon theApophisor "Appu"
of the waters.
senlu, thieves, thievish.
snhap, take.
sbanash, stink, foul, impure.
snett, to tie, tie up, to found by tying up.
sues, to invoke, to reveal, or discover i~sel
snab, wall, case, enclose.
sDlth, measure.
senhu, bind, prison.
sen, to tie, bind ; aat, a net.
ssnut, breathe, with nose sign.
ssnu, breath, images, or to image ; sna,
breathe,
sDk, to suckle a child.
snus, nourish.
saa, belly, set up.
sef, to purge and purify.

___

-____,..,...-;;---,----;---,

VocABULARY OF

ENGLISH

AND EGYPTIAN:

75

ENGLISH.

EGYPTIAN.

some, a. quantity.
some, (in blithesome).
son.
soot, black.
soothe.
sop, soup.
sort, to sort.
sough, wind.
sound.
south.
space.
speed.
spere, to ask, inquire.
spew, a fourth swarming of bees.
spit (a) and a stride, very short distance.
spit, to lay eggs, to dig; spittling, preparing
soil ; spitter or spit, a staff for weeding;
spade.
spit, with lips.
spole, shoulder; sprit, to split; spur, of
bacon.
spot.
spouse.
spunk.
spur, to spur: sper, to prop up.

sam, a flock.
sam, image, like, similitude.
sun, to be made, to become.
sut, stibium, black.
suta, to please.
seta, make humid, moisten ; se:ti., dissolve.
sert, arrange, distribute.
sub, wind.
-sunnt, to make a foundation, open the ground.
sut, south.
sheps, to be conceived, figured, born, spaced.
spet, pace.
sper-t, to ask, supplicate.
spau, make to fly.
spithams, span.
spet, create, prepare ; spet, a pole or staff
(use unknown).

ss-coUar.
ssrue, son, child.
sta, state, stay.
stab, stop.
stair or story.
stake, to shut up, fasten.
stall or stool for ca,ks.
stan, to reckon; stone.
stathe, a wharf.
stave, break down.
steek (Scotch), to shut, a ditch.
steg-month, the month of a woman's confinement ; stag, to watch, keep a look out.
stell, to fix.
sten (Scotch), to rear up, risesuddenly.
step.
stert, the poinfof anything.
steven, appointed.
stew.
stick it in.
still.
stithe, nrmly fixed.
stool.
stooth, to lath and plaster.
stotaye 1 to stagger.
stow, hinder, stop..
stoyte (Scotch), the walk of a drunken man.
straight, street.
stry, spoil, waste, destroy.
stutter, stotor, a settler, a fearful blow.
suck.
sucke, juice ; sukken, moisture.
sue, to follow.
sue, to entreat.
sue, to issue in small quantities.
suet.
suirt, to smoothe off the sharp edge of a
hewn stone.
BUist, an egotist.
suit.

spt, lips.
sper, one side.
spet or setp, to select, choose.
spes, wife.
.
spu 1 creator, preparer ; ankh, life.
sper, to conduct, lead, cause to approach;
spr, to come to the side.
ss-t, a collar.
sheru, child, son, junior.
sta, entwine, reel thread.
staibu, stop the ears.
st, to extend ; arru, ascend upward by steps.
steka1 hide, lie hid, inside.
ster, couch, to lay out.
sten, to reckon.
sta, conduct, tow.
statu, to melt down.
stek, to lie hidden, crawl, escape notice.
stk1 to lie hid, escape notice of.
ster, lay out.
sten or stenh, turn back, fly.
step, walk, circulate.
steru, pierce.
step, chosen, appointed.
stu, pickle.
stekh 1 make not to see, hide.
ster, to lie on the back, supine, stretched
out dead.
stat, tied up, bound, noose, cord.
stur, couch.
stut, to preserve, embalm.
stut, to tremble.
stuha1 repel.
stet, tremble, flutter, fearful ; stet, liquor.
stert, laid out.
stri 1 laid out, killed, destroyed.
steter, frighten ; stet, flutter, tremble.
s&k, draw.
sekh, liquid.
sui, behind.
sua, come along.
sub, the egg.
sat, grease.
sert, sculpture.
su, the personal pronoun.
suta, please.

- - - - ---------------.----.--.r=-------

--~--=--~---~

BooK

oF

THE

--------

BEGINNINGs.
EGYP'f!AN,

ENGLISH.

sem, total.
smat, end of a time.
ser, to extend.
sesh, nests.
suskh, enlarge, stretch out.

sum and some, a total.

summit, highest point.

sur, over, beyond, supra.

sus, a nest (Eng. Gip.).
suskin, a very small coin ; siss, a great fat

woman.
suss, an interjection of invitation signifying

suskh 1 free to go.

free to go ; applied to hogs, dogs, &c. Sussex, divided into six rapes.
suze (t:anc. ), six.
swack, a blow, to throw violently, a whack.
sweet.
Sywed, priests of Ked.

sus, No. 6; sekh, enclose, divide.

ses, six.
suakh, molest, cut up, harm, destroy.
set, aroma.
sha-t, men kept to enforce the sacred laws.

T.
ta, to take.
ta, the one.
tabby, pied, grey(" an old tabby").
tabn, a piece of bread and butter.
tabor, small drum.
tabs (Cor. Eng.), twitch harrowed out of the

ta, take.
tai, the.
ab, pied; t, the; tabi, a bear.
tep, bread.
tupar, tambourine.
teb, to purify by fire.

ground in cleaning it ; to be burnt.

tabularia1 Druidic amulet shaped like an egg.

teb, circle, circumference, something round,

tache, clasp, tie, fasten, tacked together.

tack (ship), crossing.
tack, bad ale.
tade, to take.
ta:lf, a Welsh cake shaped like a manriding

tekh, join, bind, unite, adhere.

tek, crossing.
tekh, supply with drink, wine, liquid.
tat, take.
tept, a cake; teb, a goat.

sacred, an ark.

on a goat.

ta:lfy, a Welshman(" Taffy was a thief").

tab, to drop, deposit excrement.
taht, given,
take, lease.
take-on, associate with.
takene, to declare, to show, token.
tan.
tally or tolly, male organ.
tam, to cut or divide.
tan, to pull, stretch out, beat out.
tane, the one.
tanist, heir-apparent.
tanist-stone (Keltic), coronation-stone.
tannin, a preserving substance.
tant, disproportionately tall.
tantivy, toifonn: (Ir.), coursing with dogs.

tefi, he, male ; taili (tafui), to steal.

ta, to drop, deposit excremenJ, earth.
ta, to give; tat, take, assume, given.
teka, fix, attach.
teken, to accompany, frequent.
tekhn, an obelisk, memorial.
ter, extreme, extremity.
ter, male organ.
tem, blade, cut to pieces.
tun, to extend, spread, lengthen out.
tan, this.
tehan, heir-apparent ; ast, great, noble, ruler.
ten, seat, throne ; ast, sign of rule.
tahnen, a preserving substance.
tent, pride, rise up.
tanh, fly, flee away ; tefi, send away, dance,

tap, to call attention.

tap, of drum.
tar, to urge on.
tarse, mentula.
taJ;"t, a cake.
tasker, the reaper.
tass or tassie, a wine cup or measure.
tat (Ir,), .first day of harvest.
ta-ta, "!eave-taking.
tatel, to stammer.
tath (pres. t.), taketh.
tatting, crossing by knitting.
tauntle, to toss the head; taunt.
tavas (Cor. Eng.), a ton.,oue, token.
taw, to stretch ; tease, stretch out,
tay, to take.
Tay, chief river in Scotland.
tazzle, entangle ; tissue.
te (Gael.), a woman.

tat, attention.
tab, a drum.
tar, urge, require.
tar, mentula.
tert, a cake.
askh, mow; t, the.
tes, a pint.
tat, beginning ; tet, seed, fruit,
tat, take; ta, leave; tata, go.
titi, to stammer.
tat, take, assume.
tat, cross, to establish.
tun, rise up, revolt.
tep, a tongue, typhon.
tehs, stretch.
ta, to take.
tai, chief, go in a boat1 navigable.
tes, tie, coil.
t, feminine article and sigu of gender.

or, as we might say, "go it."

VocABuLARY OF

ENGLISH

ENGLISH,

AND

EGYPTIAN.

77

EGYPTIAN,

te, to go, draw, pull, tug.

tea or tay.
team.
teata, too much, surpassing, continual ; tootoo, exceedingly.
teb, fundament.
teche, teach.
tectly, secretly, covertly.
tee-hee, laughter.
teet of day, peep of day.
teme, race, progeny, to beget.
teme, make empty; tame, to broach liquor.
tempre, to rule; tame, to subdue.
ten, number in reckoning; a half-score.
tench, "the tench's mouth," subanatomic
term.
tende, to stretch forth; tense.
tent.
tent, intent, design, "tak _tent," take care
of, reckoning.
tep, a draught of liquor.
term or turn, a time.
test, testing.
tet, cow-dung.
tether, bind.
tetta, " sh~ll we?"
teyne, a thm plate of metal.
the, the article ; taa, one.
theat, firm, close, united.
thede, a country.
thedom, prosperity.
thekt, thought.
thepes, gooseberries,
thief.
thin.
thou.
thought, to image mentally.

thought, rower's seat across a boat.

thraw, a tum, a tum of time, to twist round.
threp, torture.
through, thorough.
throw., a space of time.
thUDder.
thuDk, a lace of white leather.
tidings.
tie.
tig, a game of crossing the frontier and
touching.
tight, quick, instantaneous.
tight, fixed.
timarrany, two poor things.
time, to call.
tin, money.
tine, bind a hedge, enclose.
tined, divided.
tlnestocks, the two scythe-handles.
ting, to split; tine, fork.
tinse, to tinse, cover a ball with worsted
work.
tint, gone, fled, lost.
tint, half-bushel of com.
tiny, a moth.

ta, to go, to go in a boat.

tua, some kind of liquid.
tum, altogether.
teta, eternal.
teph, the abyss, the lower heaven.
Tekh (Taht, Divine Word), the teacher.
teka, lie hid, escape notice, unseen.
tehhi, rejoice ; tehhut, rejoiced.
tuaut, morning, dawn.
tam, male, to make again, issue ; tamu,
generation ; tam, race.
teham, visit, waste.
tam, sceptre.
ten, reck?n, amount; ten, highe~t, Egyptian
troy weight; tna, a half.
tensh or kensh, snap at, extort, hunt, de
light, determinative a fish, perhaps the tench.
tens, stretcher.
tenn-t, throne, cabinet.
tent, reckoning; tent, having charge of.
tep, to taste.
ter, a time.
tes, self, substance, verdict,
teta, defile.
tethu, contain, imprison,
tet, speak, tell, speech.
tahen, tin.
ta or te, article the.
tut, to unite.
tata, the double land,
tet, to establish, sign of being established.
hek, thought, charm, magic (t, the article).
tep, kind of goose.
taf (ta), to steal.
tun, extend, spread, lengthen out.
tu, thou.
tut, image, type ; Taht, the god of thought,
is also named Tekh.
tat, to cross.
teru, a tum, a tum of time.
taru, afflict, bruise, rub,
teru, extreme limit.
tru, a space of time.
tun, to extend, spread, lengthen out; ter, the
extreme limit.
UDkh, strap, sash, noose, support, dress; (t,
tlie.
tet; speak, tell.
ta, not ; detemiinative, tie of a book or roll.
taka, a frontier, to cross.
teka, a spark.
teka, fixed ; teka, adhere.
tem, a total of two,
tema, announce.
ten, account.
tenh, to bind, to hold.
tent, separated.

tena, two halves ; tenh, to hold.

tena, cut in two ; tenh, divided.
tens, part of net, a mesh.
tenh, flee.
tent, half-measure.
tenhu, wings, fly.

BooK

oF THE

BEGINNINGS.

ENGLISH.

ttp, the tip or forecast as to the winner of a

race.
ttp, head.
tlp-teerers, Christmas mummers.
tlpe, globe; tips, faggots ; tippet.
tipped, headed; top, head
tiret, leather straps for hawks ; thwart, strap
.across.
tlrr (Scotch), work.
tit for tat.
tit, a galloping goer ; telte, quick.
tith, fiery.
titmose, pudendum, f., Rei. Ant. 2. 28.
tt-top, name of a.garland.
tlzt, tied.
toast.
todd71 the two-one, as a drink; titty, ditto,
as ;breast; ditto, doubled ; teeth, double
rowed.
toes, the five.
token (early, teken), to mark.
token.
ton, unity of weight.
tongs.
toot, to blow a horn for telling.
top, a-top, head (the Irish "top of the morning to ye ").
top, which spins round.
torete, a ring; turret.
tosle-(Scotch), ruddy with warmth.
tot, generative member.
tot, a hill.
total.
tot-hill, head of cross-ways.
tou, snares for game.
tourte, bread made of unbolted meal.
tow, tow a boat.
.
to7, an ancient Sc;otch female head-dress.
trape, the wing, said of the lover in wooing.
tree.
tremble.
trip.
trip, new, soft cheese, made of milk ; tripe.
tro (Cor. Eng.), tlirn, circuit.
tropic, two circles parallel to the equator between which the sun's annual path is con
tained.

true, the b-ue.

tr7, a sieve, to sieve.
tu, " Where hast tu been " (Lancashire).
tu, workbard.
tuaclh (Ir.), North pole.
tuagh (Gaelic), battle-axe.
tuar (Ir.), a bleaching green.
tub, for washing in, an old ship.
tuen, to go.
tmr, to spit like a cat.
t-rdf, a tassel.
tutr (Gael,), to mourn.

tumc.

tup, to bow to a person before drinking.

EGYPTIAN.

tep, to guess.
tep, head.
tet, dance; ter-rer, go round at certain
times or seasons; tep-ter, commencement
of a season.
teb, crown, a jug, jar, chaplet, around, clothe,
clad.
.
tep, head
teher, leather; tehert, leather buckler.
ter, work, fabricate.
tut, to give ; tat, to .take.
tat, go galloping.
tet, fire, jet of flame.
mes or meat, the place of birth, sexual pai:t.
tt, honour; teb, chaplet, a crown of flowers.
test, tie.
tea, hard, dense.
teti, the twoone, as lunar deity.
tu, No."5.
tekhen, obelisk, monument.
tekhen, to wink.
tennu, unity of weight
ankh, a pair, and to clasp ; t, article.
tet, to tell.
tep, bead, heaven ; tep, the point of commencement.
tep, potter's clay, spun round.
taru, encircle, a cell, a college.
tesh, red.
tut; generative member.
tu-t, rock, mountain.
tot, the hand ; totu, both hands; L (ru),
mark of division.
tata, head of roads ; tat, pillar, landmark,
cross.
tuta, net, catch, return.
tert, kind of. food, a cake.
tau, navigation,
taut, a cal?, kind of linen, linen object.
b-up, rece1ve favourably.
tru, a kind of tree ; teru, roots, stems.
trem, cause to weep.
tref, dance, sport, lively.
trep, food.
tru, turn, time, season.
tro, time, a turn: pekh, division, dividing
time.
tru, time.
tar, a sieve; ter, to rub, drive away, ques
tion.
tu, thou.
tu, go.
tat, image of the Eternal.
tu, slaughter, kill ; aka, an axe.
tur, wash, purify, whiten.
teb, box, jar, chest, or ark.
tu, go along.
tef, to spit.
"tufi," papyrus reeds, which were tasselled.
tur-t, mourners.
Ullkh, dress; t, the.
teb-teb, humble, fall low.

_/

VocABULARY

OF

ENGLISH

AND

ENGLISH,

EGYPTIAN.

79

EGYPTIAN.

ter, kind of crown ; ret, steps up.

tut, type ; san, to heal.

turret.
tut-sen (Cor. Eng.), healing-plant, supposed
to be the French tout-saine.
tutsen (Cor. Eng.), sweet-leaf plant.
tuz, knot of wool or hair.
twat, pudendum, f.
twig, to perceive.
twist.
twltty, cross,
twy, two.
"tyb of the buttery," a goose; thep, a

tut-san, health-giving
tes, tie, coil, joint, a tied-up roll.
tuaut, strumpet, a receptacle.
tek, to see, hidden,
tust, twist.
tat, cross.
ti, two.
tep, a kind of goose.

gooseberry.
typh-wheat, corn like rye.

tef, grain

u.
ubbly bread, sacramental cakes.
ucaire (Ir.), a fuller.
uchab (Welsh), supreme.
uchel (Welsh), lofty; ucht (Irish), hill.
ucht (Gael.), breast, bosom, lap, womb.
ugh I houge I ugge I
ughten-tide, morning.
uist, western isle, English west.
um, " I see," or "let me see."
un (Cor. Eng.), a while.
up up.
uppen, to disclose, open, heaven.

apru, consecrated,
akh, white.
kef, force, puisance, potency ; khep, to create.
ukh, a column ; akha, elevate.
kat, womb,
ukha, night.

ure; use, custom, practice.

urne, to run.
usere, a usurer.

ur, that which is first, chief, oldest.

erp, the Repa-child.
urn, a name of the inundation,
user, power, force, rule, sustain, possession,

utensil.
utter, publish.

utensu, some utensil, a box.

utau, speak out, give out voice.

uast, the Thebiad, West Thebes.

um, perceive.
un, a time, an hour.
ap-ap, to moant swiftly on high.
ube~-t, informant; ubn, sunrise, opening,

light.

urf, a stunted elf-like child.

prevail.

v.
vaga, to wander about idly, whence vagabond.
vane, weathercock.
vat and faud, a fold,

uka, idle, idleness, rob,

pena, to reverse, return.
a-t, place, cabin, house, shrine, enclosure ;
aut, shepherd's crook.
as (fas), haste.
fekh, to capture, take captives; teru, all,

vese, to hurry up and down.

victor.

wholly.

W.
wack, sufficient quantity of drink.
wad or woad, colour for staining, also black-

lead (see Pliny).

"wad,'' a mark to guide men in ploughing.
wad, word.
wahts, greens.
wain, carriage.
wake or week.
wakes, rows of damp green grass ; wax, to

grow, to thrive.
wane.
wap, futuere,
waps, wasp.
warp.
warre, wary, aware, war; harr, dog's snarl.
wart.

uika, a week, a full measure of time.

uat, colour for eyes, collyrium ; uat, a blue

cosmetic.
uat, order, transmit;

uti, word;
ploughman.
uti, the word, Taht.
uat, different kinds of green,
khen, carriage.
uaka, a festival and a week.
uakh, marsh, meadow.

uah,

annu, recoil, look back, turn back ; un,. show,

appear wanting, defective.
khep, to generate.
kheb, wasp.
kherp, a first form, figure.
Uhar, dog.
uart, a knob at the top of the Atef crown.

,,,<'::il;:"':';'''i'T,- ];;-;;:;-::-;-7-:;;;~:;*J.i!!'!--kfili'#?\j{W_:;q..__"""'"-:;-o.'(~~/''10"'~~\~

BooK oF

THE

ENGLISH.

was.
wash.
wassail, call health, wish.
waste.
wat (Scotch), a man's upper dress, a wrap.
watchet, blue.
water.
,..ath, a ford.
wattle-Jaw, a long jaw.
waught, a deep draught.
wawe, woe.
wa7, modified from the harder form.
wb-wb (Ir.), cry of distress, weep.
weak71 moist.
wearied.
weave.
wed, apl~e.
weem, Pict s house.
welgh.
weights, waite, to know; weight, means
of ; what 7 weet, wit.
Wessex.
wet.
we7d-month, June.
we7e1 to go; 7e1 to go.
wharf or warp, a shore, boundary, bank.
wharre, crabs.
whaten, what like.
whatten, what kind ; wita-gemote, place
of deciding.
'!!Vheam, womb.
whea.n, a worthless woman.
whea.nt, quainte.
wheat, com; lth (Ir.), com; 7d (Welsh),
corn; had (Welsh), seed.
whedea, fool.
whee, a cow.
wheel (by permutation).
wheen-cat, a female cat.
whellll71 make haste, be nimble.
whent, terrible.
wherr7; a light rowing boat.
whet, to cut.
whi:lf, a glimpse.
.
~~~ililim,w9hly;~

whip.
whip the cat, get drunk.
whip-jack, a beggar who pretends to be a
distressed sailor.
whipper, a lusty wen~er.
white.
11 white lt 1 "
"devil take it."
wh7?
wi1 a man.
wicca, magic, wit~craft.
wick, entrance, bay, inlet, narrow passage.
wicke, wickedness.
, widdle (Scot~), a rope or binding made of
withys or osiers ; with, for binding ; withbtne.
widow.
wig or wicche, an idol or spirit.
wine, the wind.
willllOW.

BEGINNINGS.
EGYPTIAN.

uhas, lose, forget, neglect; 11h1 escape from;

as, depart.
ash, wet, moisture ; kash, wash.
uash, call.
ust, waste, ruin, blot.
uat, wraps.
uat, a blue cosmetic, paint.
uat-ur, water.
khet, a ford; uat, water.
uat, distance, length.
uah, very much ; uat, transmit, liquid.
uha, sack, lay waste, want, long for1 desire.
uakh, road, way.
heb-heb, weep, wail.
uakha, marsh, meadow.
urrut, p9c9ble, meek, figure squatting.
U. (faf), knit.
khet, a seal, to seal.
khem, shrine, box, or small house.
khekh, balance.
uts, try, examine, suspend, weigh, stillyard,
stand, weights of a balance.
uas, western.
uat, water.
uat, green, fresh plants, 'herbs, grass ; Vat;
goddess of green things-.
ut, go, go along.
arp, to bind or bound, a bundle.
kar, to claw, seize with claw.
kheten, similitude.
uta, examine, question, verify, decide ; khe~
mat, for securing truth and justice.
khem, shrine, feminine abode, snug, very
close.
khellllu, concubine.
khent, feminine .interior.
uahtt, corn, wh9t.
khat, fool.
kai, cow.
urr, wheel..
khen, female.
khena, fly.
khen-t, typhonian, adverse, disaster, calamity.
kheru, an oar sign ; urrt, chariot.

khet; to cut.
khef, a look.
khem, small, weak.
uaf or auf, to ~tise.
kabh1 libation.
kheb, hypocrisy, deceit, be in disguise. ;
khepr, generate, beget.
hut, white. .
hut, demon.
uaut, meditate, discourse, to reason why.
ut, he, him.
huka, magic.
uakh, entrance, road.
khakh, obstinate, coward, mad, fool.
butt, bundle, bind up reeds.
uta, solitary, separated, divorced.
ukh, spirit.
khen, to blow, impel a boat.
khena, to blow, puff away, avert.

VocABULARY

oF

ENGLISH

ENGLISH,

AND

8r

EGYPTIAN.
EGYPTIAN.

wish.
wish-rod; must be forked.
wisp, bundle of straw.
wit, witch, wite.
wit, to know.
witch.
wite, to depart, go out.
woh, to horses, be still, stop.
won, to dwell, inhabit.
woot, call to horses.
word.

nash, invoke, wish ; usha, to aspire.

uas, a sceptre, forked.
'usb, stack.
ut, magic.
uta, to examine, verify.
uit, magic ; ka, person or function.
uti or utui, journey, expedition,
uoh, abide, be quiet.
un, to dwell; uni, inhabitants.
aut, go along.
uart, indicated by foot, leg, go, fly, that is, to
carry word.
ber-t, superior, above.
bert, a park, garden.
bert, superior, high above ; shep, type of.
arp, to bind, bundle.
rut, the judge-Rutamenti, judge in amentes.
ruit, engrave, figure.
hess, to order, will, command.

worth.
worth, a nook of land.
worth-ship.
wrap.
writ, a legal process.
write.
w.vsse, to direct, conduct, command,

x.
xenia, New Year's offering.

khen, act of offering; kennu, plenty, abundance, riches.

Y.
:vacht.
yanks, labourers' leggings.
yape, futuere.
ya.t, heifer.
yaud, an old horse.
yede, went.
l>f!P-Sintle, two handfuls.
yeth-hounds1 spirit hounds of clear shining
white.
yetholm, the Gipsy locality near Kelso.
yore.
young, junior.
youth.
:vase, in thy seat.

iti, a boat.
ankh, strap, dress.
hap, unite, couple, marriage.
Athor, heifer, Goddess ; kat or hat, cow.
aat, old, outcast.
khet, to go, went.
sen, two.
hut, demon, spirit, light, white.
uat, a name of Lower Egypt.
ur, old, oldest.
hun, youth.
uth, youth.
hess, seat, or throne.

NoTE.-The compiler is, of course, aware that a few of these words may be
claimed to have been directly derived from the Latin or Greek, but they are printed
here on purpose to raise the question of an independent derivation from a common
source. Sane, for example, and sanitary, believed to come from the Latin, may be.
directly derived from san (Eg.), to heal (p. 71); and he holds that in this and
numerous other instances the Egyptian underlies both.

VoL. I.

SECTION III.
HIEROGLYPHICS IN BRITAIN.
IN his Treatise of the "New Mannerzs and. the Auld of Scottt's,"
the ancient chronicler Boece says the old inhabitants "used the
rites mtd manners of the Egyptians, frOJn whom they took their
first beginning. In all their secret business they did not write wit!t
commo1t letters used among other people, but wit!t cyplzers and figures of
. beasts made in manner of letters."
He is unable to tell how the secret of this crafty method of writing
was lost, but affirms that it existed and has perished. We know the
principle of Ideographic writing was extant in what are termed the
Tree-Alphabets, in which the sprigs of trees formed the signs.
Taliesin alludes to this kind of writing when he says, " I know every
reed or twig in the cave of the chief Diviner," and "Ilove the tops
of trees with the points well connected ; " these were the symbolical
sprigs used for divination and as ideographs before they were reduced
to phonetic value. The language of flowers is a form of the same
writing.
In the time of Beli the Great, say the Welsh traditions, there were
only sixteen "AWGRYMS" or letter-signs, and these were afterwards
increased to twenty and finally to twenty-four. One account states
that in the first period of the race of the Ky~ry the letters were called
"YSTORRYNAU." Before the time of Beli-ap-Manogan there were ten
primary YSTORRYN or YSTORRYNAU, which had been a secret from
everlasting with the bards of the Isle of Britain. Beli called them
letters, and added six more to the earlier ten. The sixteen were
made public but the original ten YSTORRYNAU were left under the
seal of secrecy. It will be suggested hereafter that Beli is th~ Sa bean
Baal, the first son of the mother who in Egypt was Bar-Sutekh
(Sut-Anubis), the earliest form of Mercury, who became the British
Gwydion called the inventor of lettet:S; that Gwyd is Khet or Sut,
and that the same original supplied the Greeks with their Kadmus,
who is also accredited with introducing the sixteen letters into Greece.
G 2

A BooK oF THE BEGINNINGS.

But at first there were only ten primary letters or YSTORRYN AU.
Now in Egyptian "TERU" is a type name for drawing, writings,
papyrus rolls, stems, roots, literature, the " rites" of Taht, the
divine scribe. N au (N u) denotes the divine or typical. Y s is
the well-known Welsh prefix which augments and intensifies.
There were ten of these branches on the first tree of knowledge.
Kat (Eg.) is the name of the tree of knowledge. That is our
British Ked, who is the tree, and Kat or Ked reappears as the
Gwyd or wood of the Druids. The typical tree of Ked or Ogyrvcn,
one of her two chief characters, was an apple-tree, on which the
mistletoe, the divine branch, is often found growing, and this gave
the type name to the tree of knowledge with the British Barddas.
Taliesin says seven score Ogyrvens pertain to the British Muse.1 The
brindled ox of Hu had seven score knobs on his collar. The number
of stones in the complete temple of Stonehenge has been computed
at seven. score. The "Avallenau," or apple-trees, were the wood of
the tree of knowledge, and these are represented as being 147
in number. From a poem written by Merddin we gather that there
was a garden or orchard containing 147 apple-trees or sprigs, which
could be carried about by him in all his wanderings. The bard
bemoans that the tree of knowledge and the shoots have now to be
concealed in the secresy of a Caledonian wood. The tree still
grows at "the confluence of streams" the two waters, but has no
longer the "raised circle" and the protective surroundings of old.
The Druids and their lore are being hunted to death by the Christians, the " Men in black." Merddin and a fa.ithful few still guard the'
tree of knowledge although their persecutors are now more numerous
than their disciples. This tree of knowledge has seven score and seven
shoots or sprigs, composing the whole book, and these may now be
claimed as ideographs and hieroglyphics which deposited their phonetic
values in the tree alphabets. Thus the tree of knowledge the KAT
(Eg.), the Welsh GWYD is the representative of the mother Ked, who
is identified by Taliesin with Ogyrven. 2
Ogyrven has an earlier form- in Gogyrven, and Khekr (Eg.) means
to adorn, a collar, or necklace, which in the lunar reckoning had ten
points or branches as is implied in the name of Menat. Afterwards
the collar worn by the mother Isis had nine points or beads according
to the solar reckoning. Ogyrven is one of two characters of Ked
and Keridwen the other. When interpreted by the doctrine of the
Two Truths, these are identical with the divine sisters, Neith and
Nephthys. KHARIT (Eg.) means the widow. Keridwen is the widow
lady in the mystical sense. She was the one alone. Ogyrven is called
Amhat, she like N ephthys is the goddess of seed, or the seeded (N eft).
It is in keeping that Gogyrven (Ogyrven) means some kind of spirit.
1

Preiddeu Annwn. 5.

Skene, Four A~tdmt Books

o/ Wales,

ii. 154.

HIEROGLYPHICS IN BRITAIN.
Breath was the first spirit and this was the mother of breath, the other
of the water.

In the chapters on the Typology of Time and Number, it will be

shown how the tree of knowledge put forth its ten branches. It wa!:'
at a time when the number ten was reckoned on both hands. In
Egyptian Kabti is two arms. Khep is the p.and and ti is two, thus
Khepti or Khep, which becomes Kat and Ked, is equivalent to both
hands or ten digits. The Ogam alphabet is digital, and five of its
digits read QV (Welsh), that is Khef (Eg.) one hand. Two hands or
ten digits then represent the tree of Ked, or Kat called knowledge.
And _as the ten digits were a primary limit it may be conjectured
that the ten original YsTORRYNAU were represented by the ten first
signs of the Ogam alphabet, the ciphers spoken of by Boece.
A document on Bardism cited by Silvan Evans, 1 says the three
so-called "beams " were the three elements of a letter. These
three consist of the right hand, left hand, and middle, and that from
these were formed the sixteen Ogyrvens or letters. If we reduce the
sixteen to the earlier ten we have the ten digits. And these mystical
strokes include a right-hand one and a left-hand one. They are a
figure of the Triad consisting of the one, who was the Great Mother,
with two manifestations, whether these two were the two sisters, the
twin brothers, or the dual Iu, the young God. The Barddas assert
that the three strokes, beams, or "shouts " rendered the name of the
deity as IAU the younger. These emanated from the hieroglyphic
Eye, to form the name that is one with the Au or Iu of Egypt.
They represented the " CYFRIU" name of the Trinity, or the thricefunctioned Hu, says Myfyr Morganwg. 2 Khpr-iu as Egyptian would
denote the transformation of the one into the Duad, and this meaning has been preserved in the "Cyfriu" sign of the Druids. Also
Gafl. in Welsh .is the fork; GEVEL (Breton) is dual. The two hands,
the ten branches of the one tree of knowledge then, were a dual
symbol of KAT, KED, or KREFT.
The number seven is the base of the seven-score and seven branches,
and in Egyptian the word Khefti or Hepti also means number seven.
Thus the seven and ten meet in one word, because the ti q1ay be read
as two or as twice. Khep is the hand and Seb is five, thus Seb-tifive-two-is seven, and Kepti, or Khefti, is two hands, or number ten.
When this tree of knowledge is recovered it will be seen that the
Druids possessed it, root and branch.
TERUU (Eg.) denotes branches and stems, we may say, of the tree
of knowledge, and it is also the name of drawings and of papyrus
rolls. The first Y storrynau were the branc}1es of the hands, the ten
digits; then the branches of the tree were sprigs of trees. Now in the
old Egyptian stage of speech the words are isolated, and there is no
distinction between the root and stem. The word stands for the thing
2 Vide Letter.
1 Skene's Forw Ancient Books qf Wales, ii. 324.

86

A BooK oF THE BEGINNINGS.

rather than the thought because the thinkers were the THINGERS,
and they who used the word as bare root had to obtain their variants
by pointing to still other things. These variants were not represented by kindred words but by ideographic determinatives. It is
here we have to look for the cognates, the branches, so to say, of theroot. These were expressed in pictures, in gestures, and in tones,
before the verbal variants were evolved. So the Grebos of Africa
are still accustomed to indicate the persons and tenses of the verb by
gesture signs. The Druidic sprigs belong to this ideographic stage.
They were both the typical and the literal branches of speech in
British hieroglyphics.
It is noticeable that the- Damara tribes of Africa are subdivided
into a number of EUNDAS (Clans or Ings) as the Sun-Children; MoonChildren, Rain-Children, and other Totemic types, and each Eunda
has a sprig of some tree for its emblem. The Druidic sprigs, based on
the number seven and extending to seven-score seven, doubtless
originated in the same primary kind of heraldry, and their phonetic
deposits are, as said, the tree alphabets.
In connection with the British TORRYNAU, it may be remarked
m passant that, according to Eliphas Levi (nom de plume of the
Abbe Constant), in his History of ]11agic, there is a hieroglyphic
alphabet in the TAROT cards; these were distinguished from
cards by the license of the French dealer who sold "Cartes et
TAROTS." There is a Kabalist tradition that the TAROT was
invented by Taht the originator of types. These cards are still
preferred by fortune-tellers. The name, if Egyptian, connects them
with magic and divination. Ter or tri is to interrogate, invoke,
question. _Ut is magic, TAR-UT therefore means magical evocation;
magic applied to" TRYING the spirits" or evoking them. Also TERUT
signifies the teru (Eg.) or coloured drawings, with the determinative
of the hieroglyphist's pen and pairits. The Tarot cards when interpreted by the Kabalist tradition were Terut or hieroglyphical drawings.
The Druids were in possession of the symbolic branch for the type
of the youthful Sun-god, who was annually reborn as the offshoot
from the tree. The mistletoe was their branch that symbolized the
new ~irth at the time of the winter solstice. All its meaning is
carefully wrapt up in its name. Mes (Eg.) is birth, born, child. Ter
is time, and a shoot, which was the sign of a time. Ta is a type, also
to register, the Mis-tel-toe is the branch typical of another birth of time
personified as the child, the prince, the branch ; prince and branch
being identical, a form of the branch of the Panygeries on which Taht
the Registrar registered the new birth of the Renpu. The branch in
Welch is PREN corresponding to RENPU (Eg.) the shoot sign of youth
and renewal. The branch of mistletoe was called PREN PURAUR
the branch of pure gold, and PREN UCHELVAR. It had five names
derived from Uebel the Lofty. The word will yield more meaning.

HIEROGLYPHICS IN BRITAIN.

87

The Lofty was the tree, the aak or oak, and Al (Eg.) is the child
or son of; the mistletoe was at times born of the oak.
The hieroglyphic shoot is well preserved in the Mayers' song in
celebrating their form of the branch" It is but a sprout,

Yet it's well-budded out."

The shoot or RENPU is carried in the hands of Taht, the god of

speech, of numbering and naming, who is the divine Word in person.
From the branch the Druids derived their Colbren, the ~ood of credi:bility, the staves on which their runes were cut. BREN is a later
form of PREN. PREN is the REN, just as PREF, the snake, is the
REF. The REN is the branch, and ren (Eg.) means to call by name.
Coel answers to Kher (Eg.) the word, to speak, utterance, speech, voice.
Thus the Colbren is the branch of the word, the wood of speech,
identical with the REN (renpu) of Taht, and the emblem of that
branch which was the word or Logos impersonated as the British
DOVYDD.
The palm is the typical tree of time and of letters, a form of
course of the tree of life and knowledge ; it is the symbol of
reckoning time.
In Egyptian it is named BUK or BEKA, the
original of BoKA (Gothic), and the English BEECH. In Persian the
oak is named BUK. The trees may be various, the name is one on
account of the type. The palm-shoot was the book of the scribe,
and the beech-tree is the book-tree, because its bark was used for
inscribing upon. The Buka or palm-branch on which time was
reckoned finally yields us the name of the book.
One of the types of Palm Sunday is the cross made of palmbra,nches. In the northern counties Palm Sunday is a day of great
diversion, old and young amuse themselves in making crosses to be
stuck up or suspended in houses. In the -latter part of the day the
young of both sexes sally forth and assault all unprotected females
whom they meet with, seizing their shoes, which have to be redeemed
with money. On Monday it is the turn of the men, who are treated
in the same manner. 2
The palm cross primarily represents the Crossing, not the cruCifixion,
and is the same symbol of the equinoctial year as it was in the hands
of Taht or An, as the sign of a time.
In the unavoidable quotation from Pliny we are told "the Druids
(so they call the _wise men) hold nothing in greater reverence than
the MISTLETOE, and the tree on which it grows, so that it be an
oak. They choose forests of oaks, for the sake of the tree itself,
and perform no sacred rites without oak leaves, so that one might
fancy they had even been called for this reason, turning the word
1

Brand, May-Day Customs.

Dyer, 133.

A BooK oF THE BEGINNINGS.

88

into Greek, Druids. But whatever grows upon these trees, they hold
to have been sent from heaven, and to be a sign that the deity
himself had chosen the tree for his own. The thing, however, is very
rarely found, and when found is gathered with much ceremony; and
above all, on the sixth day of the moon, by which these men reckon
the beginnings of their month and years, and of their cycle of thirty
years (the Egyptian Sut-Heb ), because the moon has then sufficient
power, yet has not reached half its size. Addressing it in their own
language by the epithet of all-healing, after duly preparing sacrifices
and banquets under the tree, they bring to the spot two White Bulls,
the horns of which are then for the first time garlanded. The priest,
clothed in a white dress, ascends the tree, and cuts the mistletoe with
a golden knife ; it is caught in a white cloak. Thereupon they slay
the victims, with a prayer that the deity may prosper his own gift
to them, to whom he had given it. They fancy that by drinking it,
fertility is given to any barren animal, and that it is a remedy against
all poisons." 1
He also says," Like to the Sabine herb is that called SELAGO. It
is gathered, without using a knife, with the right hand wrapped in a
tunic, the left being uncovered, as though the man were stealing it; the
gatherer being clothed in a white dress, and with bare feet washed
clean, after performing sacrifice before gathering it-with bread and
wine. It is to be carried in a new napkin. According to the tradition
of the Gaulish Druids, it is to be kept as a remedy against all evil, and
the smoke of it is good for diseases of the eyes. The same Druids
have given the name of SAMOLUS to a plant that grows in wet
places ; and this they say must be gathered with the left hand by
one who is fasting, as a remedy for diseases of swine and cattle,
and that he who gathers it, must keep his head turned away, and
must not lay it down anywhere except in a channel through which
water runs, and there must bruise it for them who are to drink it." 3
In this account the Branch is identified with that of time. The
number six is the measure of compatibility, and in the representation
of the coronation of Rameses II., at Medinet-Habu,. the king is
offering to the god Amen-Khem, in presence of the god Sut and the
WHITE BULL, six ears of grain which he cuts with a golden sickle. 8
The juice of SAMOLUS is the equivalent of the SAMA juice of the
Hindu ritual and the HoMA of the Avesta, SMA means to invoke,
and Lus (rus) denotes the rising or resurrection. Also SEMHI is
a name for the left hand in Egyptian, SAMILI in Assyrian, Serna in
Fijian.
The reed in the hieroglyphics is the symbol of the scribf'. RUI is
the Reed-Pen, whence RuiT to figure, engrave, our word write, and
the reed was the sign of writing. Taliesin boasts that he knows
1

2 Pliny, lib. 24, s. 62-3.

Pliny, His/. Nat. lib. 15, s. 95
3 Wilkinson, Thebes, p. 62.

\.

HIEROGLYPHICS

IN BRITAIN.

8g

"'every reed in the cave of the chief diviner," a holy sanctuary there
is; the small reeds, with joined points, declare its praise. The
Egyptians made their pens and paper from the Papyrus reed, and the
reed is celebrated as composing the mystical characters of the Druidic
writings. The rush and reed may be hieroglyphically read.
The name of the Son Su is written with the reed shoot. The
shoot, whether of the reed or branch, is the emblem of renewal, the
symbol of the Solar Son who was reborn at the time of the Vernal
Equinox.
As late as the end of last century, at Tenby in Wales, young
people would meet together to" make Christ's bed" on Good Friday.
They gathered a quantity of reed-leaves (the shoots of the stem)
from the river and wove them into the shape of a man; they then
laid the figure on a wooden cross and left it in some retired part of a
garden or field. I
The reed symbol was practically extant in our rush-bearings and
carrying of reeds at certain seasons, as the emblem of a time and
period such as the Feast of Dedication and various other festivals.
Armfuls of reeds were cut and tied up in bundles, decorated with
ribbons and placed in churches.
In the hieroglyphics a bundle of reeds is the sign of a time (ter)
and indicator of a season. It also reads RET, to repeat, several.
At Weybridge, near Maldon, when the rushes were placed in the
church, small twigs were stuck in holes round the pews. 2 The twig
is the other and chief hieroglyphic of a time, held in the hand of
Taht, the recorder of time. These tend to identify the symbolic
nature of the Man of Reeds stretched on a cross at the time of the
crossing.
The Man of Reeds was placed on the cross at Tenby. BI (Eg.)
is the place. Ten is the division, and the word means to extend and
spread, to fill up, terminate, and determine. TENNU are lunar eclipses,
which take place equinoctially. Tenby then is the place of the
crossing.
The leek or onion, the head-crest worn by the Welsh as a national
symbol, is one of the hieroglyphics. Leeks and onions were identified with the young sun-god Adon, at Byblos. They were exhibited
in pots, with other vegetables, called the Gardens of the Deity. The
Welsh wore the leek in honour of H u, one of whose names was
Aeddon. The onion with its heat and its circles was a symbol of the
sun-gqd Hu, in Egypt. It was named after him the HUT. Hut the
onion is' also Hut the Hat, and Hat the Mace. The hieroglyphic Mace
or Hat is onion-headed.
One sign of Hu in the hieroglyphics is the Tebhut or Winged
Disk, sign of the Great God, Lord of Heaven and Giver of Life. It
1
2

Mason's Tales a11d Traditions of Tenby, p. 19.

Notes a11d Queries, vol. i. p. 471.

A BooK OF THE BEGINNINGS.

is the solar disk spread out. The leek or sprouting onion (Hut) of
Taffy is equally a Tebhut and a type of the solar god and source
of life.
The adder-stone of the Druids, said by Pliny to have been produced by serpents, was called the GLMN, the Welsh GLAINIAU
NADREDD. Glain appears to have been a primitive kind of glass,
not yet transparent but glassy. Some of the specimens are composed of mere earth glazed over. But they were all polished and
reflected light. In the ANGAR CYVYNDAWD, the question .is asked,
" What brings forth the clear GLAIN from the working of stones ? "
obviously referring to the polishing of the surface. From this polish
or glaze it had a mirror-like power. Hence the glain was a type
of renovation and the resurrection. Mielyr, a bard of the twelfth
century, sings of the holy island of the GLAIN, to which pertains a .
splendid representation of "re-exaltation," or resurrection. My object here, however, is only to point out that an Egyptian reviewer
says of a work, "Thy piece of writing has too much GLANE in it,"
meaning glitter, as if he had said it was like the glazed earth, not
like the transparent glass. The Egyptians of that time-Rameses II.
-were making literary GLANE. 1 A variant of the Glane is t~ be
found in CLOME, a Cornish name for a glazed earthenware cup.
Also Gloin, in Welsh, is a name of coal.
There can be nothing incredible in supposing that the Druids
also made pictographs, and drew the "figures of beasts." In fact
we know they did. Near Glamis there is, or was, a stone, on which
was engraved a_ man with the head of a crocodile. Sefekh the
Capturer was the crocodile-headed god of Egypt, who \vas depicted
as a man with the head of a crocodile. Now the name of Sefekh
also signifies No. 7, the crocodile identifies the figure with Sut,
and the Druids employed what they termed their seven-stone,
which was also called the SAID or SYTH-stone. Thus hieroglyphically Sefekh identifies the seven-stone with Sut, whose emblem was
especially the stone of the seven.
Plutarch, on the authority of Manetho, tells us that " SMY" was
one of the names of Typhon the Ap, Appu, or Apophis of the
Waters, the Dragon of the Deep. SMI, as we learn from the monuments, means the conspirator, the lurking, deceitful one of the waters.
SMI has given his name to a small kind of fish, "APPUA, a SMIE"
(Nomencl). "In Essex is a fish called a SMIE, which, if he be long
kept, will turn to water." (Elyot.) Here we have the AP and SMIE
in one, based on the treacherous transformation which was Typhonian.
SMUI (Eg.) also means to pass, traverse; and this enters into the name
of the rabbit's passage, the (A.S.) SMIE-gela, or coney-hole.
The hinder thigh, called the Khef, Khepsh, or Kheft, is an
ideograph of the Great Bear, and its goddess, the Good Typhon. In
1

Brugsch-Bey, History of Egypt, voL ii. p.

104.

Eng. Tr.

- ---;-----,----,.----:->,;-

HIEROGLYPHICS IN BRITAIN.

91

Herefordshire, a particular part of the round of beef is the KEVIN,

that is the hinder thigh of the animal; and the joint constitutes one
of the hieroglyphics in England. Khep, the hinder part, is likewise
extant in the end of a fox's tail, called a CHAPE. Khef is the gestator, the image of brooding life, and covey means to sit and brood
as a bird, hence a brood is the covey; and an Irish name for pregnancy
is Kobaille.
Other Typhonian relics might be collected, but none more curious
than this. Sut was depicted as the ass-headed god. One of the
heads assigned to him as Sut-Nahsi is a black ass-headed bird, the
Neh, a foul night bird. This hieroglyphic in England would seem to
have been the bittern. And in the Arms of "Ass-BITTER" there is
a bird called the" Ass-BITTERN," which is a Chimera with no likeness
in nature,! but it is the very image of the ass-headed bird assigned
to Sut-Typhon.
The Cockatrice,a fabulous animal supposed to be hatched from the
eggs of a viper by a cock, is represented in heraldry as a cock with
the tail of a dragon. This is obviously a form of the Akhekh Dragon
of the hieroglyphics, a Chimera or griffin compounded of beast, bird,
and reptile. The Cockatrice is either the threefold Akhekh, or a
triple type of time.
Heraldry is as full of hieroglyphics as Derbyshire stone is of
fossils. The Unicorn of heraldry is identical with the type of Sut,
to be found in Champollion's Dictionaire. 2 Also Suti, in the hard
form is Khuti, and the ass type of Sufis in Scotch the CUDDY.
The British Triads celebrate the great event of the bursting forth
of the Lake of Llion, caused by the AVANC, a monster that had to
be conquered and drawn to land by the three oxen of H u-Gadern, so
that the lake should burst no more. 3 The monster is identical with
the Egyptian Aphophis or Akhekh, overcome by the Solar God,
depicted with sword-blades as the cutter, the destroyer of bounds,
and the analogue of the burster through the banks of the containing
lake. The Egyptian monster is called the Apap, Ap or Af, Hef,
Khef, Baba, in agreement with the Av-ank. Neka (Eg.) which also
reads N K, is an epithet of the Ap or Av, meaning the evil enemy,
the false, deluding, impious criminal one; the Crooked Serpent set
with blades. Therefore it is inferred that the Druidic A VANe" is
none other than the APP-NK or Evil Aphophis that dwelt in the Pool
of Pant, the place of destruction and dissolution, in the bend of the
great void where the break might occur in the annual circle. The App
or Apap is also called Baba the Beast, and the animal identified with
the mythical Avauc is the BEAV-ER; this includes the name of
BABA and Apap.
In Dselana, an African dialect, the AFANK is a pig, an animal
1

Lower's Curz'osz'tz'es of Heraldry, p. 104.

3 Archaology of Wales, vol. ii. pp. 5971.

No. 115.

A BooK oF THE BEGINNINGS.

that also represented the Apap in later Egypt, or was turned into
a type of the evil Typhon.
The pig, like the beaver, is an animal that routs in the earth. In
Malay, Salayer, and Menudu, the pig has the Typhonian name of
Babi, and in Fulah, Babba is the Ass.
A form of the Aphophis monster or Akhekh dragon chained to
the bottom of the water, usually of a lake, is common to the legends
over all Ireland. The monster is supposed to rear its head aloft
once in seven years. The number here corresponds to that of its
heads in the Baby Ionian legends. The old Irish name of the dragon
is the "BEIST," and J:yphon is called "Baba the Beast." St. Patrick
has now taken the place of Horus and St. George as the slayer or
conqueror of the dragon.
The title of this chapter however is used figuratively, although
the writer is not sure that even the phonetic hieroglyphics were
not once used in Britain. Among the stones at Maes How is
one that has some sort of inscription cut upon it. As no sense
could be made of the letters, the inscription was thrown aside,
a process never-ceasingly applied to our rude stone monuments.
The inscription is on the inner edge of th~ stone, and would be
hidden when the stone was in sz'tu, therefore it was not for public
reading. It has the look of a mason's mark, which would direct the
workmen in placing it. So far as one can judge from the drawing
made by Farrer, and copied by Ferguson, it is quite possible the
inscription consists of four badly executed hieroglyphics. 1 The
y-shaped figure is a perfect likeness of the Prop sign, the ideograph
of SKHEN, to prop, and UTS, to sustain and support. The whole,
from right to left may be read ABTA UTS-TA or ABTA SKHEN-TA.
In either case it would intimate that the particular-stone was intended
as one of the supports. Ab-ta will also read to be carried to the
front passage. But the Egyptian ABTA was the double holy house
of Anubis, the place of embalming, the abode of birth and re-birth ;
the womb and tomb in one. The stone was discovered at Maes
How, the name of which may be found to have bearings on the
meaning of the word "abta." The hieroglyphic symbols however
are extant all over the world, in immemorial customs, in the mind's
chambers of imagery, and in every language. But nowhere do they
abound more than in our own land. Any number of these exist.
We use them constantly, without dreaming how intimately we are
acquainted with those strange-seeming hieroglyphics. We clothe our
minds and our bodies in them, and include them in every domain of
Art. The present writer has a very common bronze lamp for most
ordinary use, and of the cheapest kind. It is ornamented by two
herons fishing.
The heron, or Ibis, the fisher, was the type of
Taht (Tahuti), the Lunar God who carried the lamp of Ra through
1

Crkney inscriptions.

Ferguson, Rude Stone Monummts.

HIEROGLYPHICS IN BRITAIN.

93 -

the nocturnal heaven, and the lamp still carries the emblematic bird
of the reduplicator of light. That is the Lunar light; another is the
Solar. In this the lamp issues from the lotus just as did the youthful
sun-god Horus in the symbolism of Egypt.
In the Neolithic Age the axe made of jade or nephrite was
most highly prized for its rarity, its hardness, and especially for its
beautiful deep-green hue. According to Mr. Dawkins, the only places
where nephrite is known to exist in the Old World are Turkestan
and China. 1 He therefore infers that it could only have been
brought into Britain fwm the East, along with all the superstitions
attending it.
This mineral stone is found also in New Zealand, where the
natives hold it in the same regard as do the Chinese, and as did the
Cave-dwellers of the Neolithic Age, who made charms and amulets of
it as well as axes. 2 It is possible that the name of JADE, or the
green stone,- represents the Egyptian Uat, from an earlier KHUAT,
which is extant in an unexplained title. J OUDS or J ADS, in Devon,
are R,AGS, and U AT (Eg.) is the name of rags. To JOUDER is to
chatter or speak rudely, and UTA (Eg.) is to speak out, give out
voice. JuT and ]ET also render UT, to put forth. - Uat, the name
of the Goddess of the North, likewise corresponds to that of K:ED.
U at is the type-name for Green, and for the hard green stone, the
emerald, and the green felspar, and if so, the different VATU of Egypt
are tolerably certain to have included ]ADE among the green stones.
It will be important to ascertain whether jade is or was a product
of Africa. The green felspar was, and that is so hard, a good knife
will scarcely scratch it. The Uat Stone was used for tablets, and
the word means to transmit. The green colour had all the significance for the Egyptians that it had for the Aztecs, Chinese, and the
Neolithic men. The Uat (green) was a vestment used in certain
religious ceremonies. The U at sceptre was carried by the goddesses.
A variant of the word, Utu, (tablet) also signifies to wish, command,
direct, texts, inscriptions, and is a name for magic and embalmment.
The green stones were formed into amulets worn by the living and
buried with the dead. Moreover, it is manifest that the green axes
were often worn suspended as charms and ornaments, and not put to
common use. Now, although we cannot prove the axe of the hieroglyphic N utr sign was of Green jade, or felspar, yet it is a stone axe
or adze of a most primitive type of the Kelt stone, and it is the ideograph of the Divinity, God or Goddess. One meaning of the word
N utr is to cut, work, plane, make. One N utr is a carpenter, the
Kar-Nutr is a stone-mason, i.e., the stone-polisher. Thus to plane
wood and polish stone were once divine, and the stoneadze type of
Early Ma1t i1t Britai~t, p. 28r.
There is also an Assyrian cylinder, in the British Museum, made of jade;
incribed with the word "ABKIN."
1

94

A BooK OF THE BEGINNINGS.

working and making is the ideograph of the maker as the Divine

Creator, the Goddess and the God. The axe was buried as an amulet
in Egyptian tombs. When the the coffin of Queen Aahhept, the
ancestress of the r8th dynasty, was dug up not long since, an axe of
gold and others of bronze were found to have been buried with it.
In a paper read at the Anthropological Institute, May 25, 1880,
Professor J. Milne states that axes, generally of a GREENISH STONE
which appears to be a trachytic porphyry or andesite, have been
found in the mounds or middens of Japan, ascribed to the Ainos.
The axe in the British burial-place had the same symbolical
value, and its colour was like the evergreen, a type of the eternal.
UAT itself was of a bluish-green like the dual tint of water or the
holly-green with a bluish reflection. It was the colour of reproduction from the underworld. The Gods Num and Ptah were painted
with green flesh in this sense. The Egyptians made the symbolic
Eye with the Uat colour, another figure of reproduction. The ring
of jade placed in the tomb was an ideograph of the resurrection as
much as the seal-ring (Khet) or the Eye in Egypt.
Mr. Renouf, the excellent grammarian, has lately made a special
study of all the passages in the texts in which the word NUTR
occurs, and his conclusion is that the one dominant sense of the word
is power, potency, might. 1 But this endeavour to arrive at a
general sense in which the particulars are swallowed up, and to
attain the abstract of all that preceded the later stage of thought is
fatal to an understanding of the origines. We have to do with the
Thingers as the earlier thinkers, and must keep to their region of
things if we are to follow them instead of making them follow us.
Vve must abide by their ideographic types .and variants, and find the
way to the origin of words by means of things.
The word Nutr has an earlier form in NuN-TER; Nu and Nun
are interchangeable, because both are written Nunu. Nun, like Nu,
means the type, image, figure, likeness, the portrait, and statue. Ter
is time, a whole, a repeating period of time. These are fundamental.
And Nutr or Nunter signifies a mode or means of portraying time,
i.e., duration and continuity. Hence the stone NUTR is an emblem
of duration, naturally an early type of time, a double type, because
it was permanent in time and sustaining in power. One form of the
Nutr was the eyeball or pupil of the eye, the mirror in which an
image was reproduced. The eye, Ar, was synonymous with con-
ception, making the likeness, repeating, hence it was an ideograph of
the Child, and the Year as the Eye of Horus, and of the repeating
period as the Uta, the symbolic Eye of Taht which indicated resurrection and renewal, like that of the new moon, for which reason the
word UTA means salvation, going-out, to be whole for ever. The
serpent is a determinative of Nutr, and that 1s a type of the
1

Hibbert Lectures, 1887, pp. 94-99

HIEROGLYPHICS IN

BRITAIN.

95

renewing period. The gestator (with the corn measure) is a determinative of N utr, as the reproducer. The star is also a determinative
of N utr, and that likewise is a type of repetition in time. The
Phcenix and the Circle are both N uteru. The root-idea found by thepresent writer is that of renewal, reproduction and. rebirth in time,
and continuity. TER is time, and NATR is time and of time;
NETR-TUAU is time, and which form of the period (or TER) must
be determined by the type (Nu or Nun). One Nnn-ter is the time of
the inundation, as Nun is the inundation. Another is a day (tuaa
or the morrow), and the type is the star. A third is that of gestation
or of menstruation, hence the serpent type and the two goddesses.
The N utr must convey the two truths which are not to be found
in the single notion of might, or power, or potency alone and unexplained. The bluish-green stone will tell us more than that. Green
was the colour of renewal ; the earth is re-clothed in green, and Ptah,
who re-embodies the soul, is himself depicted with green flesh. Blue
is the hue of heaven, hence the typical colour for the soul. The
Coptic equivalent for Nuter, Nomti, is based on the Egyptian NEM
to repeat, again, a second time, to renew. The blue and green
were both combined in the jade Netr, or axe, just as they were
in the Genitrix Uati, whose name indicates the dual one of the
Two Truths.
The bluish-green jade-axe in the burial-place was primarily a type
of the Two Truths, applied eschatologically. But it was a multiform
image, one of the things that represented various accumulated ideas.
As stone, it was a type of strength. As jade, the hardest stone,
it was of great strength and everlasting power. As blue-green
it mingled earth and heaven in its mirror.
It was a sceptre
of the Genitrix Uati, a sign of the Twin Goddesses, who brooded
over the mummy and brought to rebirth, by which the deceased
arose from the green earth and reached blue heaven. Hence the Nutr
in the Demotic text of the tablet of Canopus is rendered by Khu,
another sign of power, protection, and reproduction, for the Khu fan
signifies breathing, spirit, power. As an axe or adze the implement
of cutting, planing, polishing in the hands of the carpenter Natr, and
the stone-polisher or Kelt-maker called the Nutr-Kelt (Kart), it was
the artificial type of making, shaping, creating, hence of the maker,
creator, god, and goddess, and lastly the idea of protecting power was
added to the Nutr by its being a weapon of defence. To reduce all
this to the one notion of power is to whittle away the substance
of things to that fine vanishing-point at which the past of Egypt
becomes invisible.
Wheresoever the jade came from to make the axes and ringamulets, it would seem that our stone-men were able to cut and
polish it. The jade was the hardest stone known, and to this day
the stone-cutter in Gl0ucestershire is known by the name of a

. I

g6

A BooK OF THE BEGINNINGS.

J ADEER

or J ADDER, jade being the typical and divine stone on

account of its hardness ; the stone-cutter is thus designated as the
jade-cutter.
The seat Hes is a symbol of the Great Mother with which her
name is written, and the seat was an emblem of. Ked or Keridwen,
who was likewise represented by the Chair of the Bards. The prize
for poetry given to the minstrels or singers in the Eisteddfod was a
medal marked with the figure of a chair, the chair of ESEYE (a name
of Ked) of the seat in the Great Stone Sanctuary. The Hes or As
seat identifies the Goddess called ESEYE with HES or ISIS.
The HESI in Egypt were the bards of the Gods attached to the
divine service, primarily of the Goddess Hes. Hes means to sing,
celebrate, applaud, hence the HESI. A hieroglyphic S, the seat, is
written as the child's first pothook, and the pothook of the chimney
is called the Es-hook, whilst the " ESTER "is the back of the fireplace
where the Es-hook hangs. The HES (Hest) seat or throne was also
continued by name in the British war-chariots, called by Cresar ESSEDA,
4,000 of which, belonging to a corps of observation, were left by
Cassivelaunus to watch the Roman movements after the Ianding. 1
"HESS" is the name of the so-called Treaty-stone of Limerick.
The seat was a feminine symbol. The Coronation-stone of England
is still placed under the seat, and has the same significance as the
HESS of Limerick, and the HES of Egypt personified as the bearing Great Mother. The HES seat and throne has yet an extant
but lowly form in the hassock. The use of it for kneeling in churches
is a reminder that Sukh (Eg.) is the shrine, and Sakh means to adore
and pray. When houses were built the dwelling takes the name
of the rude stone seat, and the Genitrix is represented by the House.
A pair of foot-soles are common hieroglyphic figures on the rock
sculptures of the North.
They have been found in Ireland on a
stone which was sacredly considered to have been an inauguration
stone of the ancient Irish kings or chieftains.2
In Samoa the natives show the pair of footprints in the rock, consisting of two hollows nearly six feet long. These they say are the
footprints of Tii-tii, marking the spot on which he stood when he
pushed up the heaven and divided it from the earth. 3
This pair of footsoles appear in the Ritual where the astronomical
imagery becomes eschatological. In the chapter of the " Hall of
Two Truths" (125), the Osirian who has crossed by the passage
from night to day says, " I have crossed by the northern fields of the
palm-tree." He is asked to explain what he has seen there. His
reply is, "It is the FOOTSTEP and the SOLE." A footstep and a sole of
the foot are equal to the pair of footsoles. The 11 FOOT AND SOLE"
are mentioned (Ch. 144) as the" foot and the sole of the foot of .the
1

2 Simpson, Archalc Sculjturings, p. 183.

Cresar, Commentaries, lib. v. 1~.
a Turner, Nbzeteen Years in Poly11esia, p. 245

HIEROGLYPHICS IN BRITAIN.

97

Lion Gods,'' one of which is MA'TET. "Hail to ye, Feet!" (Ch. 130)
is addressed to them.
- "The Chemmitre," observes Herodotus, " affirm that Perseus has
frequently appeared to them on earth, within the Temple, and that a
sandal worn by him i~ sometimes found which is two cubits in length." I
Two cubits in Egyptian would be represented by Mati, the name of a
pair of feet, and therefore the sandal of. Perseus is equivalent to the
" footstep and the sole." The same writer mentions another footprint, that of Hercules, upon a rock, near the river Tyras. This was
also two cubits {Mati) in length. 2 Mat is the ancient name of An, the
boundary and division in the celestial birthplace, that of the two
truths, and of the two footprints. This was the seat of Atum, who .
is the original of both Adam and the mythical Thomas. Atum was
rendered Tomos by the Greeks. The so-called foo~step on Adam's
Peak in Ceylon is assigned to Thomas, who has also left his memorial
at Bahia, on the American continent, where the footsteps are exhibited
in proof of the " Saint's " visit to that shore. The pair of soles then
are typical of the two truths, the basis of everything in Egyptian
thought. MATI, the two soles, has the HES THRONE for determinative,
which suggests that the inauguration stone with this dual emblem on
it was a primitive sl,.ape of the SEAT or THRONE of the Two Truths,
and the king seated on it would be assimilated to the great "Lord of
Truth."
The stone also appears in th~ same passage of the Ritual as a
sceptre if not as a throne. The Osirian has found or made that
" Sceptre of Stone ; its name is PLACER," so rendered by Dr. Birch.
But in MATI, to give, to place, we further claim the two soles of the feet,
and in the stone of MATI the stone of the" Footstep and the Sole."
This duality of truth called the Two Truths of Egypt is identified
with the two feet by the English proverb, " A lie stands on one leg,
but the truth upon two."
The HES is the stone seat, chair or throne, a type and namesake of
the great mother. This stone seat is also the Kat as in our Cat-stone;
the Kat is an abraded Khft, the primal sea~ or hinder part whose
image was the Typhonian seat of stone. Now it is the same stone
wherever found. The stone that was brought from Egypt by Scota,
the stone of destiny, the Lia Fail, the stone that sounded when the
true king sat on it, the stone that lies at last beneath the Coronation
chair in Westminster Abbey. That is, the typical stone is one ; the
copies may be many. The literalists have been befooled by tlie
legends because they knew nothing whatever of the ancient typology.
The stone can only be identified by what it represents. It is no
mere question of a bit of red sandstone, even if it were, the stone of
Scone had the true Typhonian complexion, and the colour of the
lower crown of Isis. It is found at Scone, and Sekhn (Eg.) is the
1

VOL. I.

Book ii. 91.

Ibid. iv. 82.

II

A BooK

OF

THE BEGINNINGs.

seat; at Beregonium, and Kani (Eg.) is also the seat; at Tara, and
Ta (Eg.) is the seat. Even the tradition of the sounding stone may
he traced.
HES is the stone-seat, and HES means to celebrate,
proclaim, sound forth. Another form of the HES is the vase symbol
of the genitrix, and the vase, or cauldron, the sacred Pair of Keridwen
is a famous symbol in the Druidic mysteries. It is often referred to
in the writings of the Barddas, and may be seen figured on the back
of the Mare on the ancient coins or talismans. 1
The hieroglyphic vase (hes) has neither spout nor handle, and in
Devonshire they still use a beer-jug named a" HESTER" which has
neither spout nor handle. In Egyptian this may be read HF.S, liquid,
TER, limit or measure. Through the HESTER we can recover a
lost link with the Goddess EOSTRE, who was As or HES in Egypt,
Ishtar in Babylon, Astarte in Phenicia, and Eseye at Stonehenge.
The Ankh sign is one of the hieroglyphics in Britain. Indeed,
we have several forms of the Ankh. It is extant in the great seals of
England, in a reversed position, as the token of power and authority.
The Ankh is a circle and cross, and in Kent a "WENC" is the centre
of cross roads. Our winch for winding up is a kind of Ankh. So is
the anchor. "Ankh" is to. pair, to clasp, a sign of covenant, and to
this corresponds our "WINK " and to " WENCH." Another form of
the Ankh is a hank or noose. Putting a patient through a hesp or
hank of yarn, and then cutting the flax into nine portions as a means
of cure, was practised in Scotland. The pieces were buried in the
lands of three owners. 2 Here the hank was like the Ankh, a symbol
of living. In the" Hange" we have a threefold-symbol of life. This
is the name of an animal's pluck, consisting of heart, liver, and lights,
three seats and organs of life. The Ankh emblem of life and sign of
Ankh, to pair, couple, a pair, is extant, minus the cross-piece, in the
English DIBBER, for planting seed. A connecting link between the
two is supplied by the Maori "HAN GO," a dibber, for planting potatoes.
In this the emblem has kept its name. Teb, the Egyptian for Dib, is
movement in a circle. This is Dib-ling. Dib-ling is a form of doubling,
this the Ankh images. Doubling or dibling is seed-setting, reproducing. So read, the Ankh makes the dibber, a sign of Deity and a
type of creation which commenced with "movement in a circle."
The Ankh, as an Egyptian symbol of oath and covenant, is represented by our HANK, noose, or a knot. This may be at the root of
the superstition -not yet extinct in England, that one man may lawfully sell his .wife to another provided he places a noose or halter round
her neck. This is not only a belief, it is yet a practice. The noose
in the hieroglyphics is a form of the Ankh, and on the wife's neck it is
the token of a covenant in the transaction. A much earlier ideograph
of marriage (by capture) than the gold ring round the finger! Also,
1

Gibson's Camden (Tab. one) and Davies' Mythology.

Perth, K. S., 22-26, May 1623.

HIEROGLYPHICS IN BRITAIN.

99

as the halter is a Hank, and the Ankh is an ideograph of life as. well
as of covenanting, this may explain the origin of the superstition
respecting the curative virtue of the hangman's noose when applied.
to ailing and diseased persons. 1
The French have a form of the Ankh-ring in the J ONC, a weddingdog ; in one shape this was a ring of rush. Those who were married
by compulsion at Ste. Marine were wedded with a ring of ]ONC or
rush. The custom prevailed at one time in England of marrying with
a rush ring as a sign of junction. The Jonc-ring is the most ancient
form of the Ankh, going back to the closest nearness to nature, an
the time when metals where not wrought into rings, or flax into
nooses. Marriage with the ]ONC, and divorce or re-marriage with thf..
halter, are correlated by means of the Ankh symbol of pairing, clasp.ing, covenanting. The custom of strewing rushes was at one time
called ]UNC:ARE in Gloucestershire. The practice was periodical. As
the rushes were also bound up in an Ankh image of life, like the
hieroglyphic doll, and dressed in the living likeness, we may look upon
the ]UNCARE as the ceremony (arui, Eg.) of the JuNe, rushes; or
ANKH, and the meaning of ANKH, to covenant, an oath, explains
the rest in relation to the rite repeated annually.
Ankh, Unkh, and Nak are interchangeable. A." curious kind of
figure," described by Brand,2 used to be made of the ears of the last
corn harvested and brought home by the farmer when he finished his
reaping; it was hung up over his table and sacredly preserved until
the next harvest. The image consisted of ears .of corn twisted ari.d
tied together, and it was called "A KNACK." This KNACK answers
to the Ankh. One form of the Egyptian Ankh is a nosegay, another
denotes ears, therefore the ankh may have been a handful of ears as
in England. The KNACK of corn is a knot of ears, and the Ankh
permutes with the hieroglyphic of Life, signified by tying up or binding
in a noose or hank. This tying up in a knot applies to the harvest, as
well as to the more recondite meaning of the Ankh ideograph.
Marriage, however, is still figured as tying the knot or Ankh. The
harvesters shout, "A knack! a knack! Well cut! Well bound!
Well shocked," of which tying and binding the Ankh is an ideograph.
Another form of the hieroglyphic Ankh, or image of life, is a doll
or baby, and the Harvest-Knack is also known as the doll or Kern
baby, the seed or child-symbol of future harvests. The nature of
tpe Knack may be determined by the shape of the Maiden in Perthshire, in which the handful of ears was tied up in the form of a cross,
and hung up in the same way as the Knack. The Ankh was the
Crux Ansata. In I-{erefordshire the knack is called a Mare. The
sign of this is a bunch of wheat from the last load. In Hertfordshire
there is a custom of harvest-pome called "Crying the Mare." The
reapers tie up the last ears of com that are cut, which is the Mare,
1

Brand, on Physical Cltarm.r.

On Harvest Home.
H 2

i
'.r!J

roo

A Boor< oF THE BEGINNINGS.

and standing at some distance, each throws his sickle at it, and he
who cuts the knot wins the prize. After the knot is cut and the
shout is raised " I have her," the others ask "What have you ? " The
answer is "A Mare, a Mare, a Mare." " Whose is she ? " The
owner's name is then announced, and it is asked" Whither will you
send her?" To so and so, naming some one whose corn is not all cut.
The Mare, also found as the Mell, is the symbol of harvest-home, the
end of the harvest ; the figure of the Mare is passed on in token
of the termination. Mer (Eg.) signifies limit, boundary, swathe or
tie up, with the noose determinative. This is the Mare of our
harvesters.
The Me11-Supper, at which the employers and employed feasted
together or pele-me!e, is not derived from MEHL, farina, nor from
M.Ed:E, mixed, but from Mell, extant as a company.
Men who
cooperate in heaving and hauling constitute a Mell, and this is the
Egyptian Mer, as a company or circle of people joined together and
co-attached, who are the Mer, i.e., Mer-t. The Mer, as cir_cle, is
illustrated by the expression, when a horse is last in a race, "he has
got the Mel!." He being last of the lot completes the Mer.
Also in English the mill is the round.
The "MAIDEN" is another form of the "KNACI<," "BABY," "MARE,"
or Harvest QUEEN. The last handful of corn reaped in the field was
named the Maiden. The Maiden Feast was given when the harvest
was finished. In Egyptian " Meh" has the meaning of wreath,
crown, girth, and ten is to fill up, complete measure, terminate, and
determine. The word Maiden, as the girl arrived at the age of
puberty, may have the same derivation. The harvesters in Kent
form a figure of some of the best corn the field produces, and make
it as like the human shape as their art will admit. It is curiously
dressed by the women, and ornamented with paper trimmings cut
to resemble a cap, ruffles, handkerchief, and lace. It is then brought
home with the last load of corn, and this is supposed to entitle them
to a supper at the farmer's expense. 1 It was a form of the corn-symbol
variously designq.ted the Maiden, the Mell, the Mare, Knack, the Corndoll, Corn-baby, and the Harvest Girl. In this instance it was called
the " IVY Girl."
Ivy the plant is out of the question for any explanation. The
likelihood is that the word has been worn down. Our Goddess of
Corn is KED, the Egyptian Kheft or Khep. And KHEPI (Khefi) is
the name of harvest. The KHEFI Girl is the Harvest Girl. IVY
has earlier English forms in hove and hoof, and the Khefi Girl has
become our provincial "IVY Girl." Khepi (Eg.), for harvest, is also
represented in Cornish English by HAV for corn, and in English
Gipsy Giv for wheat.
The original meaning of the word THING was to thing, to make
1

Brand, Harvest Home.

,--~~.,~~---~--,----~-.-...,-.,.:.=.,_,,_,..,~=.-r--. .;~r,.::-~:-~s->Y0~,~-~~~'>1"\'"~~-~ ~".~~~~~:~,r,;~~

'-I

HIEROGLYPHICS IN BRITAIN.

IOI

terms. Chaucer's Serjeant of Law, as a good conveyancer, could well

endite and make a thing, that is a legal contract. Thingian or Thinging was to make a covenant, hence the German Bedinging, contract,
terms of agreement, and the Norse Thing, a place where terms were
covenanted. This comes from the Egyptian Ankh, an oath or covenant
with the article T prefixed: T-ankh, the Ankh (T-ankh) was in the
Noose form the visible sign of binding on oath or thinging. The
Angnail is also thangnail in English, a very bad form of binding hard ;
it being a bunion on the toe. Our Tank, as the encloser and container
of water, is a good illustration of the Ankh and Thing. This word
is as universal in its use as was the Ankh sign in Egypt, and just as
purely symbolic in its values. Where the sign of the Cross is made
at the end of an agreement in token of the covenant the Ankh
ideograph is visibly presented and used with its true typical
power. To negative this image of the Ankh is to express the
meaning "No-thing." This gave the power to the name of a
"NITHING," one with whom no covenant was kept, as he was not
within the social pact or bond figured by the Ankh ; was no longer
one of the ''hank," or "Ing," a body of people confederated. We
have the word without the Egyptian article as Hank, to fasten, a
hold on anything, and hang, to tie, and stick to. Shaking hands over
a bargain is a form of making the sign of the Ankh, the Cross of
Covenant, as Ankh means to clasp as well as to covenant, and to
thank is a form of the ankh-ing. The Ankh (Hank) as symbol of
Thing crosses curiously in Welsh and Egyptian, one name of the
Hank and Noose emblem is T AMI, and in Welsh, DIM is etymologically the type-word for thing. Thus two things are two of the
hieroglyphics which have one and the same meaning as the Ankh.
The Ankh symbol of life appears in the form of Kankh in
the Cangen or branch carried by the divining bard. Cang-en, or
Ankh-un, is the repeater of life, i.e. the branch. Likewise in the
kink, or kneck, a coil, to twist, to entangle ; curly ha.ir is said to kink ;
also a rope when it does not come out freely; kink is used in binding
a load of hay or corn. Our "knack" then is finally the kink, and
whereas Ankh (Eg.) is life and living, kink, in the Eastern counties,
signifies to revive, and to be ANXious is to be very much alive.
An ancient British origin has been claimed for "the Feathers" by
Randall Holmes. The Rev. H. Longueville asserts that the arms
of Roderick Mawe, prior to the division of Wales into principalities,
was thus blazoned, " Argent, three Lions passant regardant with their
tails passing between their legs, and curling over their backs in a
feathery form." 1 And in the parent-language MAU is the name
of the lion, and the variant of Shu for the feathers is MAU or MA.
The three tails of the three lions (Mau) curling in the form of
1

Brewer, Phrase atul Fable, p. 29r.

- A BooK

102

OF

THE

BEGINNINGS.

feathers (MAU) in the arms of Mawe is one of the most perfect of

the hieroglyphics in the Islands.
A leash of dogs or of partridges is a triad, three leashed together.
The three feathers of Wales are a leash attached by a band. The
three feathers of the hieroglyphics are likewise a leash, in
Egyptian, Resh. The three feathers are the determinative of Resh,
which means joy, also res, is absolutely, entirely. With the terminal
t we obtain the word rest, and the three feathers of the Prince,
the Repa denote the joy of fulfilment in the Prince of Peace to whom
the leash of plumes belongs. Very rarely we find a third feather
added to the two. Father, Mother and Child are the Three Truths
of the Trinity. And in the Solar Myth the Child was born as Horus
every spring-tide at a part of the zodiac where the Egyptians located
the Uskh Hall of the Two Truths, we might say of the two feathers.
But here at the birthplace of the Son, the Repa, who is the heirapparent and the prince-for these are his titles-we- find the three
ostrich feathers. The three have been found as an ideograph of Egypt. 1
They are probably very ancient though not common. It suffices
that they are extant, and that they add a third to the Two Truths,
as the sign of the Son, who is the Prince and heir-apparent. The
three feathers are placed over the Cross-sign of the completed
course at the crossing where the Solar Prince was born. Three is
the Egyptian plural because the Trinity had to blend with, and come
out of the duadic one who was female at first, then two females,
then the male-female, and lastly, father, mother, and son. The
mounting of three feathers shows the addition of the prince, the
heir-apparent, who was considered as much a part of the ruling
power as the Ph.araoh. The three feathers are therefore the especial
symbol of the prince, the heir-apparent, Repa, Har-em-heb, or
Har-em-khebt. These are the three feathers of the Prince of
Wales. The earlier form of Wales was Gales, that is in Egyptian
Kars. The Repa, or Prince, was the completer of the solar course,
and in him ~he trinity of father, mother, and son was fulfilled.
The Prince of Gales, or the Kart,_ is independent of a land called
\Vales, because the imagery belongs to mythology. The three
feathers are a sacred symbol in Egypt, and as such were brought
into this country, before the English Prince of Wales could be a
title. There is a coin of Cuno-Belinus in the British Museum which
has on it a horse galloping to the left, and the symbol of a diadem
with a plume of ostrich feathers. 2 The first Prince of Wales, the Repa,
the heir-apparent was Prydhain, the Horus of the Bards, son of Aeddon,
or Hu. When the English Prince of Wales was in India the Three
feathers of his insignia provoked much curiosity, for it was, as they
thought, an indigenous emblem. It is well-known to the Buddhists.3
1

Pierret, 7 54
2 POSTE, Celtic btscriptz"ons, p.
3 'Jozemal of tlte Royal Asiatic Society, v. r8, p. 391.

130.

HIEROGLYPHICS IN BRITAiN.

103

Both must have been independently derived from the same Egyptian
source, the one centre where all these things will be found to meet
at last by many winding ways.
Hor-Apollo says the Egyptians indicate the rising of the Nile
by depicting three waterpots, "neither more nor less, because according to them there is a triple cause of the inundation. They
depict one for the Egyptian soil as being of itself productive of
water, and another for the ocean, for at the period of the overflow,
water ascends up from it into Egypt ; and the third to symbolize
the rains which prevail. in the southern part of ..Ethiopia at the
time of the rising of the Nile." 1 And in the poems of Taliesin,
Hor-Apollo's description of the three sources of water has a perfect
parallel. The Bard teaches that there are three primary fountains
in the Mountain of FUAWN; three fountains of Deivr Donwy, the
Giver of Water. Tep is the Egyptian Source; Tephu is the gate,
valve, hole, abyss of Source, and Tennu is to bring tribute in
the form of water. The Three Waters are the increase of salt water,
where it mounts aloft to replenish the rain which innocently
descends, and the springs from the Veins of the Mountain. This
"odd sort of philosophy" about the origin of salt water rains and
springs is contained in an account of the Creation, and word for
word it is the same as Hor-Apollo's rendering of the water symboled
}:>y the ThreeVases. The three primary fountains in the mountain
of Fuawn correspond to the Triple Vase, one of the names of which
is the Fent or fount. The mystical rendering in either case does
not cancel the suggestion of origin in the Three Great Lakes at the
head of the Nile ; a type has manifold applications.
NEF in Egyptian is breath or soul. The Welsh NWYF is a
subtle pervading element; NWYVRE, the divine source of motion.ANAF is Gaelic for SPIRAVIT. ENEF in c~rnish is the soul. To
NIFFLE in English is to sniff. Khnef (Eg.) is the breath of those
who are in the firmament. "From NAVE are God and every living
Soul." 2 NEVOEDD in Welsh is the Heavens. "It" in Egyptian
is Heaven, and NEF is breath. NEF-IT would be Breath of Heaven.
NEVION is a Bardic name of God. NEF-UN (Eg.) is breathing being.
NEVYDD NAV NAVION, the Celestial Lord Navion of the Welsh,
is in Egyptian, the Breather in the firmament and life of all
breathing being.
The Egyptian NEB (another form of Nef) is the Lord. The Welsh
NAVis the Lord. NEB means the Supreme, the All. NAV was the
Supreme, the Lord of all. NEF is Lord of the Inundation; NAV
was the British Neptune, ruler of the seas. Neb, the all, is synonymous with enough. NEAPENS is English for both hands full : a
primitive measure of enough. Neb was Twin, both hands, right and
left, the whole of being. In the hieroglyphics NEF is breath, a wind,
1

B. i.

2I.

Barddas, vol. i. p. 381, Williams.

-------.-,.,-.-.~=--~~....,_,- --~-

I04

A BooK OF THE BEGINNINGS.

fan, inflation of a sail, the name for sailing and of the sailor. NEF
also names an old goat. Khnef (N urn) the sailor of the Argo was
personified with the head of an old Goat. The he-goat is the type
of the breath or soul, the Ba. Ba-t, a participial form of Ba, means to
inspire, give breath. This the Wind, NEF, did to the Sail, and the
Goddess Nef-t, and Ba-t as genitor, did to the child.
Now when Martin was in the Western Isles of Scotland he found
it was a most ancient custom for the sailors, when becalmed and
praying or whistling for a wind, to hang up a he-goat to the mast of
the vessel as the symbol of their beseeching. 1 This symbolic custom
signifies the worship of Nef in these islands, or at least amongst the
sea-faring folk, whether the Divinity be personified in male or female
fQrm. The Irish have a tradition that 6oo years after the Deluge
NEVVY led a colony into Ireland. He came, say the Welsh Barddas,
in the ship of Nevydd Nav Nevion. This is the Egyptian NEF, the
Sailor.
One of the master works and great achievements of the Island
of Britain-was building the ship of Nevydd Nav Nevion. It was the
vessel which safely carried the male and female of all species over the
waters of the Deluge. Stonehenge was a vast hieroglyphic of this
vessel, called, as it was, the" Ship of the World." The Stone-Ankh,
or Temple of Life, likewise designated a Ship, was the Ark of N evydd
Nav Nevion. We shall find the use and meaning of all the old
Deluge paraphernalia by and by; at present we are stating facts,
and swearing in our witnesses. This Ark of Life, or Ship of the
World, is known as the seat of NoE and ESEYE, and is designated
the great stone. fence of their common sanctuary. 2 Noe is a modified
form of Nef, and Nevydd is the Welsh form of the Egyptian Neft,
personified as the Goddess Nephthys. The first representative of the
Breather is feminine, and the Ark is likewise a type of the female.
This Ship of Nevydd has not been l<;!ft without its witness in a
mocking world. These old roots of the past went deep into the soil,
and though treated as weeds wherever they cropped up, the roots
lived and held on below reach, and could not be eradicated. Stars
do not disappear, or seasons pause, though we may lose our
almanacs.
There is a small island named Inniskea, off the coast of Mayo,
whose few inhabitants are purely pagan. They have an image which
they call NEEVOUGEE, a long cylindrical stone that is kept wrapped
o.~p in flannel in the charge of an old woman who acts as its priestess.
The name of NEEVOUGEE is still identifiable as the plural of a word
signifying a canoe. 8 Waka in Maori is a canoe, and Oko in the A]{u
language. But, far more to the point, the UKHA of the monuments is
the Sacred Solar Bark, an Ark of the Gods, and NEF-UKHa is the
1

IVestern Isles, p. rog.

3 Sir J. E. Tennant, Notes and Queries,

1852,

The Gododin, Song

vol v.. p. 121.

15.

-~

HIEROGLYPHICS IN BRITAIN.

IOS

symbolic Bark or the ark of the Sailor. It is of especial interest

that, although the NEEVOUGEE is connected by name with the canoe,
it is not ship-shape itself, but a mere cylinder or type of the circle,
the arc round which the Divinities sailed in their Nef-ukha. Stonehenge was not in the shap.\'! of a boat, yet it was an Ark, a circle, and
here is the UKHA of Nef represented by a round stone, the frue
symbol in its simplest shape. The first Ark was uterine.
The Hamiltons quarter a ship on their shield, reputed to be that of
Nevydd. In the hieroglyphics the Hem or Ham is a paddle, a rudder,
to steer, and fish, which connects their name with the Bark or Ark of
Nevydd, the Divinity of Breath or Wind, and identifies them with the
Hemu as sailors and fishers, the people of the Hem or Water Frontier.
There was also an ancient stone-temple at Navestock in Essex, where
we still find a family of the name of NEAVES.
In Yorkshire the country folk call the night-flying white moths, souls.
Our moth is the Egyptian Mut or Mat. Mat is to pass; Mut to die;
Matt unfold, unwind, open, as the chrysalis entered the winged state
and passed. The winged thing was a symbol of the soul; it appears
in the hieroglyphics as the Moth or Butterfly. The Butterfly has
no direct relationship to Butter. In the one case Butter is probably
derived from PUT (Eg.), food; and TER (Eg.), made, fabricated. Our
PAT is Egyptian for the shape. The Butterfly may be the type PuT
(Eg.), TER, complete, perfect. Thus in death (Mut) the soul passed,
unfolded like the Moth, whose chrysalis, like that of the Beetle,
showed, and was the type of the process, whence the Butterfly.
Calling the moth a soul identifies the imagery as Egyptian. In
Co:rnwall departed souls, moths, and fairies are called " PISKEYS."
Piskey is the same word as PSYCHE, and both are derived from the
Egyptian in which KHE is the Soul, and Su is She; hence the
feminine nature of the Greek P-sU-KHE. Without the article, SAKHU
is the understanding, the illuminator, the eye and soul of being, that
which inspires. So in Fijian, Sika means to appear as spirits.
It was said at the British Association meeting held in Newcastle,
1863, so great was the ignorance of natural history that a short
time ago, when a man in the North o! England was remonstrated
with for shooting a cuckoo, the defence was that it was wellknown the bird was a sparrow-hawk in disguise, as sparrow-hawks
turned into cuckoos in the summer.1 This confusion was the result
of symbolism. The sparrow-hawk in Egypt was the Bird of Horus
and of Ra the Sun-God, who ascended once more at the time of the
Spring Equinox to complete the circle of the year. This hovering,
circling bird was the type of the circle. The cuckoo, likewise the
typical bird of return, is the Bird of the cycle. In the emblematic
language the hawk and cuckoo were two symbols of one fact, the return
of spring, and the cuckoo had to suffer for it. Ott the other hand, we
1

Times, September 3, r 863.

ro6

BooK

oF

THE

BEGINNLNGS.

have the reversal in the popular German belief that after midsummer
the cuckoo changes back again into a hawk. 1 As hieroglyphics, they
were similar, only the cuckoo had retained something of its sacred
character after the hawk had become secularized, and had to suffer
for its synonymousness as a symbol. Also the feeling that prompted
the remonstrance against killing the cuckoo was a relic of the same
religion. Word for word Gee or Cuck(oo) and hawk are one.
The hawk is the bird of Breath or Soul, and the sail is an emblem of
soul or breath. The hawk on the monuments carries the sail as the
sign of the Second Breath. With us the hawk's wings are denominated
sails, so that the two types meet again in one figure.
The Cherry Tree was a form of the Tree of Life in Britain.
Children in Yorkshire used to invoke the Cuckoo in this tree, singing
around it
" Cuckoo, cherry-tree,
Come down and tell to me
How many years I have to live."

It 1s a popular saying that the Cuckoo never sings until he has eaten
thrice of cherries. The Cuckoo is a bird of the period, and is here
connected with the Cherry Tree as a teller of time among the modes
and appliances of popular reckoning. Telling leads to divination or
foretelling. Hence the appeal made to the time~teller to foretell.
Any Latinist would assert that the word NARE for a nose and the
nostrils of a hawk was derived from the Latin NARIS, the nostril.
Yet it is not. The NARE for the nostrils of the hawk is not only the
Egyptian NAR or NARU, but the ideograph of the Word is the head of
the vulture used for the value of its nostrils or keen scent of blood.
This head of the vulture, NAR, is in English NUR, the head. The
vulture's head was the sign of the bearing Mother in Egypt, both
royal and divine-that is, the Nursing Mother in mythology; and our
NORIE is to nurture, and the nurturer is the Nurse, the NORU or
NORIE.
The Magpie is one of our sacred birds, a bird of omen and divination, like many others suffering for its symbolry; nine Magpies
together being reckoned equal to one Devil in an old Scotch rhyme.
If you see one Magpie alone you should turn round thrice to avert
sorrow, and for good luck's sake try to see two. Why two? "One's
a funeral; two's a wedding," says the proverb. Hor-Apollo tells
us that when the Egyptians would symbolize a man embracing
his wife they depicted two crows, for these birds cohabit in human
fashion. 2 He also says they depict two crows as the ideograph
of a wedding, 3 our "Two's a wedding." But why should, turning round and making the figure of a 'circle obviate the disastrous
1

Grimm, D. M.

1222.

B. i. 40,

s B. i. 9.

HIEROGLYPHICS IN BRITAIN.

107

halfness of the single Magpie when you would have found fulfilment
had you seen two ? The bird is obviously connected with dual:ty
and with making a circle. His name of Pie signifies twinship.
The full and early name is MAGOTTY, or, in the West of England,
MAGATI-PIE.1
The fact is, the MAG-ATI-PIE, the black-and-white bird, was the
equivalent of the Ibis, whose black and white feathers were emblematic of the dual gibbousness of the Moon. 2 But the clue to the
nature of its twofold character in colour or piedness being lost, the
twinship of completion is sought for in Magpie No. 2, or the dual
circle completed by the act of turning round.
T AHTI or AAHTI, the bi-une lunar deity, was imaged with the Ibis
head. Tet signifies to speak. Mag means to chatter. The Magpie
can be taught to talk. The Ibis cried "AAH-AAH." The Magpie
is therefore a dual form of the Word, as was Aah-ti. And in MagATI-pie we have this plural Word identified by the IJame of "AATI,"
the Lunar Deity or Bi-une Word. This is the reason why the
Mag-ati-pie was once a Sacred Bird and is now looked on as uncanny.
We might note that the PYE has other corroborative names in
PYNOT and PYNU. In Egyptian both NET and Nu signify time;
also NET is a total; and the Moon, the Ibis, the PYNOT were each
the representative of plural time or the twin manifestation of Time,
whether signified by the two halves of a lunation or by other forms
of the Two Truths of Egypt.
The Lark, our Bird of Light and up-rising-we speak of rising
with the Lark-is a kind of Phcenix, the bird of re-arising or the
resurrection. The Egyptians called the Lark Akha-ter ; AKHA is a
bird of light, a type of the spirit, and the word denotes spirit, light,
up-rising, lively, joyful; TER is a time. The AKHATER is a type of
rising-up time, which is, eschatologically considered, the resurrection.
Akhater is literally rising-up_ time, or time to rise. In a world
without clocks or watches the Lark was a voice of morning calling
out of heaven. So the Bennu (Eg.) Phcenix is a type of rising up,
Ben being the cap, tip, top, roof, highest point. Anotner form of the
Phcenix is the determinative of the word REKH, which means the
pure wise spirit, the spirit of intelligence. This is the Arabian Roc,
and our Lark as the Laverock is the Rekh of the Lift or Sky, the
soaring intelligent spirit ; and either Laverock modifies into Lark or
the latter name is formed of Rekh with the l prefixed. The sole
point is to identify the bird as one of the Phcenix type.
The Phcenix was an image of the Sothic year. This constellation
came to the meridian at the time of the ris!ng of Sothis. A star of
the first magnitude, Acharnar, belongs to it, and this name tells a
story. Akar (Eg.) is a. name of the underworld; Nar signifies victory;
1

Brand, "Magpie.''

Plutarch, "of Isis and Osiris."

--

----~---~--~-~-~-~-----

I08

A BooK

OF

--~---- -----~----==--~-

THE BEGINNINGs.

__ __, _ ,. . ., ___

-=--- --------------,

thus Akarnar in Egyptian denotes the victory over Hades, symboled

by the Phcenix, the bird of resurrection.
In Hindu tradition the Crow or Rook personified the shadow of a
dead man, and food was given to these birds as if to the souls of th"e
dead. The Egyptian Rekh and English Rook having the same names
as the Spirit (Rekh) will enable us to understand the typology. The
Rekh was the emblem of the pure wise spirits of the dead, and the
living_ bird is as good an ideograph as one portrayed on papyrus
or stamped in stone.
Of the Great Bennu it is said that it caused the divisions of time
to arise. One form of the Phcenix of Egypt, called the Bennu, is a
N ycticorax. It was an announcer of time and period. The English
Nycticorax is an owl called the Night-jar or Night~crow, which announces the time of sunset almost as truly as the almanac, as
the present writer has often proved. This peculiar bird, says
Gilbert White, can only be watched and observed during two
hours in the twenty-four, and then in dubious twilight-an hour after
sunset and an hour before sunrise. It is consequently a Phcenix.
The Night-Raven is one of its names; and the Phcenix is a determinative of the REPA, a type of time; Seb (Kronus) being a true
Repa of the Gods. REP and RAV are interchangeable, and our Raven
is a Repa, and a Rook or Rekh of the night.
The word Jar represents the Egyptian Kher for Voice. The
Night-Jar is therefore the Voice of the Night, that announces at the
time of sunset. The Lark is a Phcenix of Dawn, the Night-jar of
Sundown. And the Night-Gale or Nightingale is likewise a Voice of
the night. Gale is a song, to cry, scream; garre is to chirp. The
root of all is KHER (Eg.), voice, utterance, and the Night-gale, like
the Night-Jar, is a Voice of the Night.
The Robin is a Repa by name, and the FINCH is a form of
Phcenix by name.
The Cock is also a Phcenix, a bird of annunciation. He must
have been so in Egypt, where the later sensitiveness to his well-known
character caused him to be prohibited. The Cock was a type both
of Mercury and Apollo. Cock-crow is the first time marked after
midnight, and Cock-shut is a name of eve. The Cock is named
from the Egyptian Khekh, which denotes Light, the Horizon,
Equinox, cackling or crowing, also to turn and return. The Cock is
the same to the night that the Gee (cuckoo) is to the year-the
Phcenix of its cycle. As the Bird of Returning Light he was made
a Sun-Bird in relation to the Equinox, and a victim of theology in
the cock-throwing sports of Shrove Tuesday. As the Weather-Cock,
he is the emblem of turning and returning, or the Khekh.
The BEAN Goose is a northern form of the Bennu, the bird
of return that typified renewal and renovation. It is a bird of
passage which is one of the first to arrive on the English coast

HIEROGLYPHICS IN BRITAIN.

109

about the end of August, and is known on the continent as the

Harvest Goose.
The Bennu in Egypt was the symbol of Osiris in Annu, the risen
god or soul of the deceased, and this eschatological character
has been conferred on the Bean-Geese. As they fly by night they
make a strange noise, and are called "Gabriel's hounds." The word
hounds is possibly a corruption of HAN-SA. HAN (Eg.) means to
return : SA is the goose. HANSA is the Sanskrit name of the goose.
Our word goose may be derived from KHES (Eg.), to return, come
back again. We have our Bennu too in English, as the BOON, an undistinguished fowl. Hor-Apollo tells us that when the Egyptians would
denote a son they delineate a CHENALOPEX, a species of goose,
because this bird is excessively fond of its offspring, and if it is
pursued and in danger of being taken with its young, both the father
and mother will voluntarily give themselves up to the pursuers so that
their offspring may be saved. For this reason the Egyptians consecrated the goose.l Now if this foolish fondness of the returning
(Han) goose (sa) be applied to the son, who is also SA (Eg.), we have
the German goose of a son called HANS. HANSA, besides being
the bird of passage, also reads the young (han) goose, (sa) Hansa, or
Hans. The early reverence for the goose changed into derision at its
simplicity, its SILLINESS in the later sense.
The BEAN was used in Egypt to throw upon graves. This signified
the resurrection. The rising again thus typified by the bean was also
symboled by the Ben or Phcenix. The Bean, which is synonymous
with the Ben, is obviously the same by name, and the various uses
to which .it has been applied show its hieroglyphical nature in our
land, as a type of transformation and renewal. The "Bean-feast"
is especially celebrated by builders. The name has been erroneously
derived from the BEAN-goose. When the employer gives his men an
outing in the country it is called a "Bean-feast." But the true BEANfeast of. the builders is the one commonly known as the Roofing.
When the building is reared and the roof is put on, the event is
celebrated if in ever so small a way. We often see a red cotton
handkerchief hung up as a symbol. The roof is the type that
identifies the BEAN. BEN, or ben-ben (Eg.), means the cap, tip, top,
supreme height, and is the name of the roof. The determinatives of
this height are the obelisk and pyramid, and in the parish of Monswald, Dumfries, there were about twenty years since some large grey
stones called "a BooN of shearers," said to represent a company of
reapers, who were turned into stones on account of their kemping,
.e. striving. 2 The sole point here is the correspondence of the Boon
to the stone BEN of the hieroglyphics, the mountain (Ben) raised
in stone. The Bennu (Eg.) ts a great stone of some kind. The.
l

B. i. 53

Brand, llmvest Home.

I 10

A BooK OF THE BEGINNINGS.

Boonwain was one that would carry the loftiest load, c:nd ABOON
means above, overhead.
Nor shall we find a more satisfactory origin for the name and
signification of the BON-fire than this BEN, the roof, tip-top, the lofty
and splendid. In English, Bin is a heap; in Welsh, Ban is high, tall,
lofty; and the Bon-fire is a Ban-ffagl.
The Bon-fire belongs properly to the time of the Midsummer
~olstice, when the sun was at the summit and its light at the longest.
The fires were kindled at the top of the highest hills, and the time of
lighting them was at midnight. Everything was symbolical of the
topmost, z'.e., of BEN-BEN, the cap of the hill, the tip-top of time and
roof of the house of heaven.
There was a form of the ben-ben or pyramidion of the solar god
which was equinoctial in the worship of Atum; but the Bon-fire was
the Baal-fire, the fire of the Sa bean, not Solar Baal; the fire consecrated to the reappearing Sothis, the star whose rising crowned the
summit of the year, as the star crowns the Pyramid in the hieroglyphic representations, when the Bennu came to meridian. The
Bon-fire typified the fire in which the Phcenix (Ben) was fabled to
transform.

No symbol in Egypt was more reverenced than the Beetle, in

whose likeness the god Khepr was fashioned, as the Former and
Transformer. He is represented as rolling the solar disk, and has
the title of Khepr-Ra. But transformer of time, of one cycle into
another, is the idea conveyed. Khepr was the type of transformation, the Egyptian mode of figuring _immortality as continuity,. and
the Beetle (or Beetles) was stationed where the Crab is now. This
point was the beginning and end of the solstitial year. Khepr clasped
the zodiacal circle of the sun with one hand to each half of the whole.
Here he received the sun, and passed it on in what was termed his
boat. The beetle was made the great symbol on Egyptian rings and
commemorative coins, as an image of Khepr, whose sign was the
fibula of the starry round, Khepr being, so to say, the keeper of
the solar wedding-ring.
Khepr was also identified with the sun itself, that went round for
ever and ringed the world with the safety of light continually renewed.
Khepr in his boat was the antithesis of the Deluge. Khepr-Ra is
literally the sun-beetle, and this symbol of continuity, transformation,
and resurrection was so profusely lavished in burial of the dead that
the ancient s~araba=i are plentiful in Egypt to this day. All that
pertains to Khepr must have been as familiar to the British people
as to the Egyptians, and the beetle was regarded with a feeling as
religious as theirs. In English folk-lore, if you kill a beetle it will
be sure to rain. The reader will not see the full symbolic force
of that until we have mastered the Deluge myth. Khepr rolled
up his ball and built his Ark to save the seed against the coming

HIEROGLYPHICS IN BRITAIN.

I I I

inundation. If you tread on the dark shimmering beetle called

the sunshiner, the sun will suffer eclipse; as it is expressed, the
"sun will go in." That is, because it was a symbol of the sun, and
treading on its image was figuratively covering and eclipsing the
sun. The beetle. was the sign of the summer solstice, and our
SCARABJEUS SOLSTITIALIS abounds at midsummer. PUTAH is a
beetle-headed god, and the BETE in Devon is a black-beetle. Thus
Put the opener and circle-maker keeps up his character as the Bete,
whence the Beetle. In the monuments one name of Ptah, the Scarabheaded god, is Khepr-Ra or Sun-beetle, and Ptah was often painted
of a green complexion. One particular sun-beetle with us has a
head of gilded green, and is called a CHOVEE or CHOVY. Also we
have the name of Khepr in the CHAFER or Dor-beetle, and CHAFERDOR is a name doubly Egyptian, it shows that TER (now almost
given up) was also a name of Khepr. Shevdii!a, an Iris~ name of
the beetle, also equates with the Dor-Chafer.
Our COOPER is by nam and nature a form of Khepr; he
rings or hoops round the staves of . the cask as Khepr clasped
the circle of the signs. In English keeper is a clasp, and to
kep, an earlier form of hoop, is to enclose. From this comes the
keeper-ring of marriage that encloses the plain gold ring. Khepr
made the circle of Time as the Sun, and his image was placed at the
juncture where one cycle was transformed into another, and the year
renewed. In our childhood 'Ye were taught that if we found the
beetle lying on his back it was a good deed to. turn him over and
set him on his way. This presented the image of pause and retardation, meaningless, except related to the creator of time and keeper
of continuity, but the act was still performed when the consciousness
was lost; the ideograph, no longer read, was interpreted by faith.
'With the Norsemen, this aid to the beetle was supposed to expiate
seven sins. The beetle was called the Bug of Thor, Egyptian
Ter. On the introduction of Christianity, the Thorbug was christened the Thor-Devil, to be kicked out of the way rather than
helped upon it, yet the simple countryman, unthinking of Thor,
will stop and turn over the poor beetle, "that we tread upon,"
who is a dark shadow on the earth of things heavenly.l These
superstitions do not need to be damned ; they want to be explained;
and they were only damned for the purpose of foully discrediting
them as witnesses to the religious origines.
How ancient, for example, is the order of the Sacred Heart! The
thirtieth chapter of the Ritual was frequently inscribed on a scaraba=us
of hard stone, and placed inside the heart of the deceased, and the
Rubric directs that these words are to be said over it with magic:
"My heart is my Mother, my heart is my transformations." "My
heart was my Mother-my heart was my Mother-my heart was my
1

Thorpe, North. Mythol. ii. 53

----~~------~----,..------

----------------

A BooK

112

OF THE

--------

BEGINNINGS.

being on earth, placed within me, returned to me by the chief gods.('

The transformation symboled by the beetle was the Egyptian" change
of heart," and renewal. The heart, mat or hat, as an abode of life, really
represented the hat or kat, the womb, hence the meaning of "my
heart is my Mother," and its relation to the re-birth by transformation.
The sacred denotes the secret heart, the same that became the type
of Cupid and the object of his shaft. The "Sacred Heart" of
Rome is a flaming heart, and, as may be seen by the Rosaries, it
represents the uterus of Mary. 1 The Deceased, lying at rest, in the
thirty-second chapter of the Ritual points to his beetle, and other
potent talisman_s, and says, "Back, Crocodile of the West, who livest
upon the Khemu who are at rest; what thou abhorrest is on me,"
or it was placed within him in the tomb which, like the heart, imaged
the mother as the womb of re-birth.
Moufet 2 says the beetle hath no female, but shapes its own from
itself. This did Joach. Camerarius elegantly express when he sent
to Pennius the shape of this insect out of the storehouse of natural
things of the Duke of Saxony with the lines :"A bee begat me not, nor yet did I proceed
From any female, but myself I breed."

For it dies once in a year, says Moufet, who thus enshrines Egyptian
mythology in a popular superstition, "and from its own corruption,
like a phrenix, it lives again, as Monin~s witnesseth, by the heat of the
sun." According toP. Valerianus, there was a notion that the scarab
only rolled its ball from sunrise to sunset. The Singhalese show great
anxiety to expel the beetle that may be found in the house after
sunset, though they do not kill it. 3 Moufet repeats Plutarch, who .
asserted that the beetle was male only in sex. But this is to mistake
the symbol for the thing signified. It was depicted as rolling the sun
through the heavens, and that course ended visibly with ~unset. It
made the annual circle, and was thus the symbol of a year, or Ter,
hence said to die and be renewed once a year. There is a more
remarkable misunderstanding connected with the beetle, concerning
the "death-watch." Sir Thomas Browne observed that the man who
could cure this superstition and "eradicate this error from the minds
of the people, would save from many a cold sweat the meticulous
heads of nurses and grandmothers."' It is easily explained. The
beetle was the type of Time, and associated with the end or renewal
of a period. The Beetle was that celestial sign in which the solar
year ended and a new year began.
The "death-watch" is a kind of beetle (Scaraba!lts galeatus
1

Inman, Ancient Faiths, Figs. 47 and 48, v. ii.

Moufet, Theatrum Insectorum, p. 149
Tennant, Nat. Hist. of Ceylon, p. 407,

IIJ

HIEROGLYPHICS IN BRITAIN,

pulsat:;r). It is a helmeted beetle, and this identifies it with Khepr,

for Kheprsh is a helmet, and the word denotes the horn of Khepr. 1
Melchior Adams records the story of a man who had a clock-watch
that had lain for years unused in a chest, which of itself struck eleven
in the hearing of many before the man died. This indicated the
nearness of the end of time, or twelve o'clock. So the death-watch
denotes the end of time for some one belonging to the house, because
it is still a symbol of Khepr. When the sun entered the sign Qf the
Beetle, the clock of the year struck twelve : it was the end. This
superstition shows the beetle to have been as sacred in Britain as it
was in Egypt, about whose worship of insects and animals so many
shallow things have been written.
The ancient Britons not only buried the beetle with their dead, but
the same genus of it was chosen-the DERMESTES. In one of the
stone coffins exhumed from the Links of Skail, which barrows are
of the remotest antiquity, a bag of beetles was found, the bag having
been apparently made of rushes. 2 They belonged to the genus
DERMESTES, four species of which were found by Wilkinson in the
head of a mummy brought by him from Thebes. 8 Obviously the
beetle was buried in both instances, for one reason, it was the emblem
of T{me, ever-renewing, whence came the Eternal. The name DERMESTES still tells the tale. " TER " was Time, the beetle-headed
Khepr, MEs is birth and to be born, TES "in turn." The scarab not
only represented the circle of the sun, but the ever-turning time,.
the renewing cycles of the soul.
The beetle was buried with the mummy of the dead. This in
Egyptian is the Mum image or type of the deaq. And one name of
the beetle, the type enclosed with the dead, is . in English " MUM."
There is a reason why the beetle insect and the beetle as Maul
have the same name. The principle of this naming alike is to be
found in the two-fold nature of each. The beetle, in making the
circle, worked at both ends ; so does the Maul, swung in a circle.
In the Maori the maul is called " T A," which is an Egyptian name
of the beetle. T A, in the hieroglyphics, is the head of a mallet, the
wooden beetle, as well as the name of Khepr. So that this double
meaning of the beetle, applied to both mallet and scarab, was
Egyptian, as it is English. Another conjunction of this kind occurs
in the person of Thor (TerJ.and his beetle or mallet. These are types
of the biune Khepr who made the two halves one.- To Kep is
to close two into one, make the copula. This Khepr did. We have
the root meaning in cop and kyphor, whilst to kipper. fish is a form
of making two into one by taking out the backbone.
We still call half-and-half by the familiar name of CoOPER, a drink
1 Ri'tual, ch. 93
s Gough's Sepul. Monts. vol. i. p. 12,
a Anc. Egypt, ii. (2nd ser.) 261.

VOL. I.

A BooK oF THE BEGINNINGs.

1.14

:-

composed of two in one. In Ireland the Mountain Kippure, from

which the two rivers Liffey and Dodder run down to the Dublin
plain, is named on the same principle as the beetle of Egypt, the one
that was held to be bi-une, the one image of source in which the
two factors met, or from whence the two sources issued. The
Mountain Kippure was the starting-point of the two rivers.
HEPT (Eg.) is to unite by an embrace. So the staves of the
cask are united by the embrace of the rings, -or as we say, it is
HOOPED, in Egyptian, " HEPT." A quart pot used to be called
a hoop ; it was bound by hoops like a barrel. " HOOP" also
denotes a measure of liquid. Generally there were three hoops
on the quart pot, so that three men drinking together took each
his hoop. Jack Cade proclaimed that when he was king the-threehooped pot should have ten hoops, which would not have suited
at all unless the pot had been greatly enlarged.1 Hoop is a
measure of corn as well. The word "Ap" (Eg.) is a quantity of
liquid, to take account, reckon .. "Ap-t" is measure and judgment.
If we place the article first, we get the Tap.
The Tap was the
tavern or Tabern, sometimes called the Tabard. And "Tebu"
(Eg.) is to draw liquid, that is to tap. With us the place where
it is drawn is the Tap, the instrument it is drawn with being
a tap.
The soul of man, says Spenser, is of a circular form. That
is a hieroglyphic to be read by the hieroglyphics. .The circle is
- the symbol of a period, in this instance masculine. The same sign,
an Eaglet, says Hor-Apollo, 2 symbolises the seed of man; and a
circular form. The soul was the seed of -man, a determiner of time
~nd period in creation. BA is the soul, a circle, a metal ring, and
seed-corn. In Chaldee a circle is zero ; our zero is still signified by a
circle, and zero, Egyptian Ser, is the seed, and Ser is the same as soul.
The minds of philologists have wandered the world round, always
excepting Egypt, in search of the word "BODY." Every sense of the
word is found in Egyptian. "PET" is foundation; "PAUTI" is type,
form, image, to figure forth or embody. PAUT is a company, the
Paut the company of nine gods, the whole BODY of tl:)._em. BA is to
be a soul, AAT house: BAAT adds the feminine terminal, whence
Beth, the abode of the Ba, or soul, that is the BA-T, Bu-T, BETH,
BOTHY, abode of soul or the BODY.. Again, BA is the soul and Tr
is a boat ; in this combination the boat and body are identical, as are
the abode and body. With the Polynesians a body of men or gods
is a houseful or a BOAT-ful, a body, the boat, in Maori, being a POTI.
The Ba (Eg.) is the soul, and HAT the heart, and the heart was considered to be the shrine or body of the soul, so that BA-HAT, BA-TH,
BA-T, the abode of the soul, is the house, or place, so named in
Egyptian. But the word BODIG, Gaelic BODHAG, is an earlier form,
1

ii. Hen." vi. 4,

2.

u.

2.

'

HIEROGLYPHICS IN BRITAIN.
and it is suspected that the hieroglyphic T A had the force of Ten,
going back to the click, just as body was the earlier Bodig.
The typical circle PUT is another name for heaven. So that the
vulgar expression, "gone to PoT," may not be so brutal as it sounds,
for, in Egyptian, gone to PUT would mean gone to glory, to
heaven; more literally, gone to join the divine circle of the nine
gods. And this is our PoT, as a circular form both in the cooking
utensil or drinking measure, and as POT, the name of the circular
black pudding, made of blood and groats. Going a-puddening is
going round. PuT in Egyptian is to feed as well as food. Old
English "POT days" were sacred to receiving and feeding of friends
thrice a week.
"PAUTI" is a name of Osiris as the dual Creator; the biune
Being. This is the full form of Put, and gives the plural of male and
female, the circle of two halves, Osiris and Isis conjoined. They are,
as we say in English, the two BUTTIES or mates. Tr is two, reduplication, and a BUTTY is one of two mates who work together. The
company of nine gods called a Pauti are equivalent to nine Butties,
the number nine being the full Egyptian plural. A still more
striking instance of descent from the divine to the dunghill occurs
with this '\Vord PUT or PAUTI. In the hieroglyphics, as said,.
Pun or P AUTI is the circle of heaven divided in to two halves,
upper and lower, north and south. And this image, as the initiated
know, was sacredly perpetuated in the genuine English PETTY,
with its upper and lower, larger and lesser halves of the whole.
The PETTY-toes of the pig are likewise divided into upper and
lower, larger and lesser, as their form of two-foldness. The pettysessions again imply the same duality of being, as the lesser of two.
And just as puti becomes put in Egyptian, so does petty become pet,
hence the diminutive; also PUD is the hand or foot, one of two,
as is the paddle and puddock (frog) ; the pod being a whole formed
of two sides. PETI (Eg. ), for two or both, is found in PAITA, Tariana;
P AIHETIA, Brierly Island (Australia) ; BIT, Chinese; BAT, Basque ;
BOTEWA, Talamenca, and English BOTH.
The CARE-CLOTH was a kind of canopy used at one time during
the marriage service. At Sarum when there was a marriage before
mass, the parties kneeled together and had a fine linen cloth, called
the care-cloth, laid over their heads during the time of the mass till
they received the benediction, and then were dismissed. In the
Hereford Missal it is direc.ted that at a particular prayer the married
couple shall prostrate themselves while four clerks hold the four
cornered care-cloth over them. The care-cloth occupied the place of
the Jewish canopy. The word Kar (Eg.) means a circle, sphere,
zone, round, with the especial sense of being under and with. Kher
has the meaning of being under and with, and Kher is the name
of a shrine. Khar also means to enter, go between, beget. From
I 2

~---,.,-,"""""".,----,-~

II6

----~---~.

---

----

A BooK oF THE BEGINNIN'ds.

which we may gather the care-cloth was symbolical of the marriage

shrine, and all that is implied by marriage.
"SNATEM" (Eg.), rendered reposing, to -be at rest, is applied to
the bearing mother. It literally means the mother tied up. The
GREAT mother is the mother great with child, and she was so represented as TA-URT with the tie or SNAT in front of her. SNAT
or SENT means to found by tying. SNATH (Eg.) is a tie, and to tie.
This we have in English. A SNOTCH is a knot. SNITCH means to
confine by tying up. The SNOOD may be derived from SEN (Eg.), to
bind, AAT, a net. Our SNOOD is the net-fillet for confining, that is
SNOOD-ing up the hair; and the snooded maiden is our form of Mut
snatem, the tied up or snooded mother. Snooding the ha.ir was one
of the various symbolical customs of tying up and knotting used at
marriage, having the same significance as the true love-knot, the
enfolding scarf, the garland, girdle, and the ring of gold, all of which
were typical of the tying up of the female source by the male on
which procreation depended. The hair of the woman in Egypt was
not tied up or snooded until she was wedded. This, too, was a
custom in our islands either at marriage or betrothal. It is alluded
to in the song," He promised to buy me a bunch of blue ribbon, To
tie up my bonny brown hair." The "top-knot" of the bride is
frequently mentioned. To "tyne her snood" was a synonym for loss
of virginity; only because of being a mother but not a wife. She
was unsnooded or nG>t snooded. Camden, in his Ancient and Modern
Manners of the Irish, says, they presented their lovers with bracelets
of women's hair, for which ornament the hair was cut off to form a
typical ring. This is the equivalent of tying up and snooding the
maiden's hair; but the symbolism goes still farther in converting
the type of maidenhood into the tie of marriage.
The glove ~nt or thrown down with a challenge identifies it as a
symbol. Gloves were ensigns of a bridal given away at weddings.
White paper cut in the shape of women's gloves was hung up at the
doors of houses at Wrexham in Flintshire as late as the year J78S,
when the surgeon and apothecary of the place was married. 9
It was at one time the custom in Sheffield to hang up paper garlands
on the church pillars, enclosing gloves which bore the names and ages of .
all unmarried girls who had died in the parish. Another custom rencfers
it imperative for the gentleman who may be caught sleeping and
kissed by .a lady, to present her with a pair of gloves. In the North
of England white gloves used to be presented to the Judge at a
maiden assize when no prisoner had been capitally convicted. These
are still presented to the magistrate of the City of London when
there is no " case." The glove is a hieroglyphic of the hand. The
hieroglyphic hand is TUT, and the word signifies to give, image,
typify, a type of honour, distinction, ceremonial.
Gough's Camden, iii. 658.

Brand, Gloves at Weddings.

HIEROGLYPHICS

IN

BRITAIN.

I I

One naturally turns to the hieroglyphic symbols to see what help

they will give in unriddling so universal a thing as the wearing of
horns assigned to the man who has a wife untrue to him. Horns ar~
generally taken to be symbolic of male potency. We forget that the
cow has horns as well as the bull, and that the horn is not limited
to sex.
The horn is a masculine symbor, but like many others, most
ancient, not solely male: Cornutus, to be -horned, is the Egyptian
Kar-nat, the phallus placed in position as horns. Kar-nat is derived
from karu-support, bear, carry; and nat, the tool or instrument.
This applies to both sexes. The feminine Nat was the Goddess
Neith, the cow-headed bearer and bringer forth of Helios.
The fact is that horns on the head are chiefly a feminine symbol. The
cow and moon were the typical horn-wearers, and both were feminine
signs. Cow and moon carried the orb between their horns, as bearers
of the light. The cow in agriculture draws with its horns. The
emblematic value of horn was in its hardness. This made it an
image of sustaining power. Hence the horns sustained the solar
orb. The horns belonged to the beast of burden ; the bearer was by
nature the female, thus the horned cow bore the burden and carried
the sun, the type of masculine source. A curious application of this
imagery is seen in the monuments. In the time of Tahtmes III. the
subject race of the Uauat send tribute to Egypt, and amongst other
tokens the horns and tufts of cattle are made use of to represent a
negro with arms raised as if in supplication, whilst others carry their
offerings between the horns. "I passed over on her fair neck," says
the Solar God of Israel, speaking of the HEIF~R of Ephraim. 1 She
was my beast of burden is the sense.
The horns, then, are a symbol of bearing and sustaining. The
Great Mother, the bearer, was not only horned like the cow and the
moon, for Neith and Mut were also given the horn of male power.
In the hieroglyphics the cow and the victim are synonymous, as
the Kheri bound for the sacrifice. The horns of the Kheri, cow,
victim, were wreathed and gilded for the sacrifice. And the horns
figuratively applied to the cuckold have the same meaning ; they
are the hieroglyphic of the man who patiently bears, and who is the
victim led to the sacrifice by his wife.
According to symbolism the husband of an adulterous woman is
not only the common butt, but he is the pitiful beast of burden,
willing to bear ; willing to be the sacrificial victim, and as such he is
crowned with horns. This reading is sustained by the custom of
horn-fair, anciently held at Charlton, in Kent, on St. Luke's or WhipDog Day,2 October 18th, to which it was the fashion for men to go
in women's apparel.
Hor-Apollo 8 says a Cow's horn when depicted signifies punishment.
1

Hos. x.

II.

Brand.

ii.

18,

II8

A BooK oF THE BEGINNINGS.

Doubtless the s'gn stood for a fact, and-the custom of imposing

horns, whether figuratively or not, would be Egyptian. The
cow's horn, the horn of the victim of the sacrifice, the type of punishment, proclaims this to be a cow of a man, not a bull; hence a
coward.
To be cuckold might be derived from the hab:t of the cuckoo in
making use of another bird's nest for laying its eggs, but that would
make the term cuckooed, and cuckoo is not a primary. Gee is the
old name for the cuckoo, and this correlates with the Gouk as a fool.
Cuckold read as Egyptian is the peaceable meek worm or the old
man. KAKisa worm, KEH-KEH, the old man; URT is meek, feeble,
inactive, bearing. This is probably the terminal syllable of coward
-the one who is meek and peaceful of bearing as the cow. The
cuckold is the coward, hence the horns. There was a subsidiary
sense, which contains the postc;cript, the sting in the tail. The cow
is horned at the head, but that does not make it a bull. Greene 1
says the cuckold was as soundly armed for the head as Capricorn.
The cow-horned man is a sort of fellow-figure to the woman who
wears the breeches ; he takes her place as the BEARER !
The sacred origin of the bishop's apron can be illustrated hieroglyphically; it is an extant form of the figleaf or skin with which
the primal parent clothed herself, and of the loin-cloth of the naked
nations. The apron of the goose or the duck is the fat skinny
covering of the belly. The apron is a Base, a garment worn
from the loins to the knee in the mythical representations, in which
six Moors danced after the ancient lEthiopian manner, with their
upper parts naked, their nether, from the waist to the knee, covered
with bases of blue. 2 Butler, in Hudibras, calls the butcher's apron a
Base. The BASU was worn by Egyptians as an apron or kind of
tunic. It is found on the rectangular sarcophagus in the British
Museum. The Basau is also a sash with ends behind. The name
relates the garment to the Genitrix Bast, and to the feminine period,
BESH in Egyptian, PUSH-(pa) in Sanskrit, BOSH in Hebrew, PISH and
BISI in Assyrian, BAZIA in Arabic, and to Bes the beast. After its
first use the Basu became a type of the second feminine phase, the
covered condition of the gestator. Hence Bes to bear, dilate; Bes,
protection, the amulet (of the true voice), the .candle (cf. AR, the
candle, and to conceive). The Basu was made of the skin of the
tiger or spotted hyena, the beast of blood. It was worn by the
sacrificer and the later butcher.

The one who hunted and slew the beast and wore the skin for his
Basu was an early hero. Hence it was worn in the form of an
embroidered tunic by the knights of chivalry. "All heroic persons
are pictured in BASES." 3 Bes (Eg.) means to transfer, and the Bes
1

2 Jasper Maine, Amorous Warre, iii.

Conceipt, p. 33 (1598).
3 Gayton, Festivous Notes on Don Quixote, 1654, p. 218.

2.

HIEROGLYPHICS IN BRITAIN.

19

skin of the beast was transferred to the conqueror. This was typical
of another conquest, and of the Basu, whether as apron or tunic worn
by the male. To cover and to cure are synonymous. The Basu
as loin-cloth was emblematic of both. It was' then transferred as a
trophy to the male, and was promoted from the domain of the
physical to that of the spiritual cure. The Egyptian king wore a
kind of apron in certain ceremonies, and it was a part of the rite for
him to furtively take and conceal some object beneath his apron.
This act was typical of "MEN," to conceal, which is an euphemism
for fecundating, used in the expression, " 0 creator of his father, who
has concealed his mother "-the literal meaning being, "who has
fecundated his mother." 1 The king's apron was a form of one
worn by Khem as the sower of seed. The seed in Egyptian is
NAPRA, and the English Apron is the NAPRON. If the wearers
of these relics of the primitive past did but know their typical nature,
they would hasten to deposit them in the nearest museum of 'antiquities, and never again wear them in the presence of men and
women. They belong to the " Mysteries" that have not borne
explanation.
In the Semitic languages a skull-cap is named TAKIYYA.
In Chinese a helmet is THUKIU. In Cornish-English Toe is
a cap or hat. TAJ (Arabic and Persian) is a modified form,
meaning a skull-cap. TYU, in Zulu-Kaffir, is the cap or cover. The
cap or cover includes THEAK (Eng.), to thatch, and the bed-TICK,
TEKE (Maori), the pudendum mule brice; T AKARI (Sans.), a particular
part of the same; Degy (Cor. Eng.) to inclose and shut in. In
Egyptian the original form is worn down to T AAUI, a cap with a tie;
that is, close-fitting like the skull-cap or helmet. TEKA (Eg.) yields
the idea of all as to fix, fit close, cleave to, adhere. The Cornish
T AKKIA, to fix, TACHE (Eng.), to clasp and tie, TACK, to make fast,
whence TACKED is tight, and tight is tied close, TEKA (Eg.), closefitting, fixed. Once the root is run down and detected in Egypt,
it may be followed on the surface the world over.
In theW elsh writings we meet with three crowned princes, whether
mythical when called Mervin, Cadelh, and Anarawt,2 does not matter;
each one wore upon his bonnet or helmet a kind of coronet of gold or
head-dress made of lace and set with precious stones : this in Welsh
or the ancient Kymry, was called the T ALAETH, the crown, diadem,
or band, a name given by nurses to the band or natural crown that
determined its being a hero. In relation to this it is common
amongst the English peasantry for the nurse to examine the child's
head for the double crown, and if it be there, the child, who of old
was to become a hero, is now to "eat his bread in two countries."
The T ALAETH is the tiara, but with the Egyptian terminal T.
1 Birch, Records tif the Past, v. Io, p. 143, note.
2

Gt'rald. Cami'. De.scrijJtz'on. cap. ii. .

. 120

A BooK oF THE BEGINNINGS.

The "T ARUTU " is found on the monuments 1 as a band of lace or

net-werk, with the determinative of hair. Taru is the name of the
hero. Tu is a tie, ribbon, or band, hence the TARUTU, the headband of the hero, is. the T ALAETH worn by the Welsh princes.
Many conjectures have been made respecting the origin and meaning
of the S-collar worn by our Lords, Chief Justices, the Lord Chief
Baron of the Exchequer, the Lord Mayor of 'London, the Heralds
and Sergeants-at-Arms. The collar consists of a blue and white
ribbon lettered with S's in gold. Gold, to begin with, signifies a
Lord (Neb) in the hieroglyphics, and the collar or tie is a syllabic
SA and phonetic S. Another symbolic SA is an ornament with
ten loops. These signs are ideographs of rank, kind of officer, virtue,
efficacy, protection, amulets, and of an order. The ten-looped SA is
also the determinative of a court, which may be royal, 5r a Court of
Justice. The SHABU is a collar of nine points, the name of which
appears to identify it as worn by judges, and this same collar is also
called the USKH. Sis our representative of both Sa and Us. SA
or Us then is the Tie, the sign of rank. SA for instance is the Genius
of Wisdom, and KH denotes the title; hence the UsKH, S-KH, or, as
we say, the S-collar. We know the Egyptian judges wore the UsKH
or SA collar, with the amulet and sacred symbol of Ma, the Goddess
of Justice, attached ; and the cause was not opened in the Civil Court
till the collar was put on.
The USKH collar was the Judge's collar, as the Uskh (Hall) was
the " Hall of the double Justice." The English S-collar, then, is a
form of the SA-collar or USKH. The S-collar read as Egyptian is
the SA-collar, a symbol of wisdom, the sign of an order, or rank, or
judgeship~ USKH, the collar, also means broad, corresponding to
the broad riband.
In addition to the S-collar and the broad riband the V SKH had a
third form in the Escu, the knight's shield and sign of service.
Ftom this comes the title of esquire, one who was a shield-bearer,
and he who had carried the Escu had the right tobe called esquire.
The shield Escu, like the USKK collar, was the symbol of an order.
A piece of rag is a hieroglyphic which to some extent can be read.
It was a common practice for those who visited the Holy Wells, and
drank of their waters of healing and purifying, to leave upon the
tree or bushes near some shred of their clothing, or bit of rag. The
rag was apparently offered on the principle of "gif-gaf." It was
a token of exchange, th rag representing the disease deposited in
return for the healing. But the word RAG recovers an ideograph.
It is identical with REKH (Eg. ), to full, wash, whiten, purify. And
when a well is found named RAG-\Veil, between Benton and
Jcsmond, near Newcastle, and it is a famous well of healing, we may
suppose it was not named from the RAGS left there, but from REKH,
~

Select Pap. xlvi. 4

HIEROGLYPHICS IN BRITAIN.

12I

to purify, make white, and heal. The rag becomes hieroglyphic as

the symbol of sores. The rag, as chalk, is named from its whiteness.
" He's off his CAKE " is a provincial phrase, explained as meaning
he's off his head. It signifies he's loose-witted, out of bounds, "out
of all Ho." Caker is to bind with iron, and this connects the cake
with a boundary. The hot cross-bun of Easter is a cake-symbol of
the equinoctial boundary. There can be no doubt about this hieroglyphic having the same value as it had in Egypt, where it was the
sign of boundary, orbit, and circumference, which the daft man is
out of who is off his cake.
One symbolical phrase for dying is to " KICK the bucket." bur
kick is the Egyptian KHEKH, to recoil, return, send back, return.
To KHEKH the bucket in that sense would be to return it empty; the
one of the two that returns for the water. It has, however, been
suggested that the image of kicking the bucket was drawn from the
mode of hanging up a dead pig by the hind legs ; the crooked
stick which stretches the legs being called a bucket. This is the
PUCKHAT (Eg.), a stick (crooked) or rod, with the meaning also of
stretching out.
Chaucer in the "Pardoner's Tale" speaks of Dice as "bicched
bones,'' and offers a crux to the philologists, which the Egyptian
word "PEK" solves in a moment. PEK is a gap, hole, shape. And
with the terminal T " PEKT" is " BICCHED ; " that is, pitted with
gaps or holes. . It is a variant of PECKED and POCKED. Pight is
pitched, placed. To peck is to make the gap or hole, and the instrument is a pick-axe. The pig is the animal that routs or pokes.
Peckled is speckled, spotted with pecks. The cowslip is called a
paigle. The Egyptians had the "PECK," measure, and this, like the
pock in the dice, is a form of the pek or bicch. Next we have the
biggin. The PEKHA is an Egyptian rod, English PEG, and PKH-KHA
means divisions. Both peg and division met in one word in the
custom of drinking from a tankard marked inside by pegs graduated
for the purpose of dividing the liquor into equal shares; whence the
phrase of taking one down a peg.
Plutarch informs us that the Egyptians called the loadstone "the
Bone of Horus." And Martin tells us 1 that in the little island of
Quedam, in front of the Rock of Quedam, there was a vein of adamant, the loadstone : and some of the natives told him that the rock
on the east side of Harries had a vacuity near the front in which
was a stone called the Lunar Stone, and this advanced and
retired according to the increase and decrease of the moon. This
is the legend of the loadstone found in Quedam. The Bone of
Horus was found in Quedam, where there is a place named Harries ;
this may read the Temple .of Har. Now the loadstone is adamant
(earlier kadamant), ergo, Quedem-ant, which is Egyptian for the
I

Western Isles, pp. 41-so.

122

A BooK oF THE BEGINNINGs.

stone of Quedam. This will enable us to recover the name of the

loadstone as Khetam (Eg. ). Khetam means to be shut, sealed, a lock,
a fortress, all that we term adamantine. Khetam was the name of
a seal-ring, the sign of shutting, sealing, stopping, locking. And it
is now suggested that the Bone of Horus was Khatam-ant (Adamant)
the Stone of Khetam. Khet means to cut, to reverse and overcome;
am or rna is with. Khetem is a place named on the Monuments;
locality unknown. Possibly the mineral called Khetem may not
always have been gold, the Harris Papyrus mentions a mythical
monkey having an eye of Khetam. Why not of the loadstone, as a
type of attraction ?

A Devonshire talisman in possession of a Miss Soaper, of Thurshelton, North Devon, a bluish-grem kind of stone, is called a KENNINGStone. This was not a knowing stone, but a charm against disease,
which it averted or sent away. It was held to be particularly potent
for sore eyes when they were rubbed with it. An operation far the
cure of the bite of a mad dog is called KrNSING. 1
The sense missing is found in 'KHENA (Eg.), to avert, blow away,
puff away, repel, carry off, with the determinative of Typhon the
Adversary.
The Lee-stone is a curious talisman belonging to the family of
Lee in Scotland. When tried by a lapidary it was found to be a stone,
but of what kind he could not determine. It is dark red in colour and
triangular in shape; and is used as a charm against disease and infection,
by dipping the stone in the water and giving the water to the ~attle
for drink. In the case of a bite (rom a mad dog the wound is washed
with the water. It is said .that Lady Baird, of Sauchton Hall, near
Edinburgh, was bitten by a mad dog, and that after she had shown
signs of hydrophobia, she was cured by drinking and bathing in water
which the Lee-stone had been dipped in.2
.Now the earlier form of the name of Lee is Leigh, and this is the
Egyptian Lekh, or Rekh, a name of the Mage, the Wise Man, the
English leech, and healer. The Leighs were probably Leeches (or
Rekhi). Rekh also means to wash, whiten, and purify, and do that
which is attributed to the Lee-stone.
An or U n, in the hieroglyphics, is the name of an hour ; English
one, Welsh, un. UNNT is oned. The sign is a five-rayed star which
also reads number five. Here the hour or period is denoted by a figure
of five, as with us it is signalled by the hour-hand and the number five.
The English hand answers to the ~gyptian ANNT. We have the
AN for number five in AN-berry, or five fingers, the name of a wart
on horses and a disease of turnips.
ShA (Eg.) is nu~ber. It signifies the first and stands for thirty.
Thirty days, of course, made one month. Hence thirty (SM.) made one
sheaf of days ; our English sheaf is the first binding up of corn. But
2 Brand, on the ""Lee-Penny."
1 Hall's Eplgr. agaz'nst Marstote.

HIEROGLYPHICS IN BRITAIN.

123

we have the word signifying thirty. A SHAFFE is thirty gads of

steel. Our sheaf of corn is a measure, an armful. And SHA (Eg.) is
the.arm and measure; "F " signifies to carry ; hence the armful carried
is a sheaf.
In E~glish the " CRIB " is both a manger and -the bed of a child,
and in the hieroglyphics the PET (bed)_ is the same image as is- the
APT or manger; PET and APT permute, and the crib and manger
are identical as in English.
A "SPARE-RIB" of pork is usually explained as meaning a thin or
lean rib. But why does spare signify lean ? The hieroglyphics answer
because -it is the rib. SPER in Egyptian is the rib, and one side.
SPER also was a measure, which was called a side, as. we have it in
English, a spur of bacon for one side. Sper as measure denotes the
thin lean part found in the ribs or side named a "SPER."
Champollion gives a hieroglyphic BAKAN as some unknown kind
of altar. It is a framework with what may be four pieces of meat
su~pended_within it. 1 "BA "is .food, and" KANN" is smoke. "Kanf"
is a baker. And the Indians ~?f Brazil were found in 1557 to be in
possession of a kind of wooden grating set up on four forked posts on
which they prepared food with a slow fire beneath, for preserving it.
This in their language was called a BOUCAN. 2 By aid of which we may
identify the altar as an instrument or framework for preparing or
smoking meat. Boucanning, the art of smoking meat to preserve it,
is found in Africa, the Pelew Islands, Kamkatka, the Eastern Archipelago, and it g-ives us the name of our smoked pork or "BACON " in
England.
" The honest ~iller has a golden thumb"- is a proverbial phrase.
Chaucer says his miller "had a thumb of gold pardie." Brand suggests that this typical thumb may have been the strickle with which
corn is made level and struck off in measuring. It was, but
that does not explain the origin.
The thumb is a measure still,
and TUM (Eg.) is a total of measure; the word means to cut,
strike, announce. TEMA is to make both true and just. It also
means -complete, perfect, perfected, to satisfy. The thumb of gold is
probably a symbol of measure, typical of truth and justice, the twofold .truth of Egypt, therefore of Tumu or Tum, the Great Judge.
It may have relation to the Two Truths, that the bushel used to
consist of two strikes, and the strickle called the Thumb would be
the analogue of the TAM, sceptre and sign of just rule; the thumb
of gold would correspond to the TAM of gold, Tam being the golden.
An ancient piece of family plate used to be set on the tables of the
old nobility, called the SHIP, although it was not always ship-shape.
SHIP is a name for a censer. However, the name SHIP is supposed
to denote its origin. But in Egyptian we meet with the SHIP, image,
1

Mon. iv. 322.

Levy, Hist. d'un Voy. 1600, p. 153, quoted byTylor,Ear{y Hist. 261, 3rded. 262.

A BooK oF THE BEGINNINGs.

124

which is not the ship, vessel. SHEB is a clepsydra. SHEB is a

figut:e and to figure; SHABAU, a figure belonging to the heraldry of
death. And SHEBU is the name of traditions. Possibly this q.nd
not merely a ship was the name that rendered the meaning of the
heirloom piece of plate. If so, it was an image of descent, a type of
transference from generation to generation.
The BESOM is an emblem of passing and crossing. The besom or
broom is used by witches in passing to and fro. In Hamburg they
have a nautical tradition that if you have had an adverse wind at sea,
and you meet with another ship, if you throw a broom before it the
wind will change, and the bad luck pass to the other ship. 1 Here the
broom is a symbol of passing and crossing. So is it in the laying
a broom across the inner side of the threshold for the nurse to step
over, when the child is taken to be <:hristened, and the making of a
besom during "the twelve days" to lay on the threshold for the cattle '
to step over when they are first driven out to pasture in the spring,
which was intended to protect them against witches. It is a belief in
England and Germany that no witch can step over a besom laid across
the threshold. She must push it aside if she would enter as she cannot
cross it. 2 In both cases whether it be the broom which the witch does
stride or the besom that she cannot pass, it is a symbol of crossing,
and as a symbol has divers applications. The besom attached to the
mast-head in token that the ship was for sale was emblematic of this
passing by transfer from one owner to another. The burning of
besoms was a part of the sports in the fire-festivals at the summer
solstice. In the Harz the fires of St. John were accompanied with
burning besoms which were whirled round in the air. The Czechs of
Bohemia do the same thing, and all the old worn-out besoms that can
be begged or stolen are collected for weeks beforehand to make the
feu de joie on this occasion.8 In the churchwardens' accounts of St.
Martin Outwich (1524), we have "Payde for byrche and BROMES at
Midsommr, ijd." "1525. Payde for byrch and BROMES at Mid~
somr iijd." 4 These brooms doubtless ended as torches.
The
burning broom was still the hieroglyphic of the passage, that of
the sun now culminating at the point of the solstice, the worn-out
broom being a symbol of the passed circle of the year, utilized in
feeding the fire which typified the renewal of another annual passage
through the heavens.
In Egyptian the word " BES " signifies to transfer, to pass from one
person, thing, or place, to another: am (Eg.) is belonging to. BESAM is our besom, an ideograph of transfer and passage. The BES
is also an amulet for protection. The bush as a sign of sale and
transfer used by vintners and also by horse-dealers in the shape_ of
green boughs worn by cattle, is. a variant of the besom ideograph.
Kelly, Curiosities, p.
a Kelly, p. 228.

226.

Ib. 226-7.

Brand, Midsummer Ew.

HIEROGLYPHICS IN BRITAIN.

125

~es

(Eg.) also means to be exhibited and proclaimed, as was done

by means of the bush and broom.
The Skimmington was a kind of representative and burlesque
procession, employed, for one thing, to ridicule a man who suffered
himself to be beaten by his wife. In Dr. King's Miscellany Poems 1
are the following lines : " When the young people ride the Skimmington,
There is a general trembling in the Town,
Not only he for whom the person rides
Suffers, but they sweep other doors besides,
And by that hieroglyphic does appear
That the good woman is the master here."

This shows that the besom, true to its name, from Bes, to transfer,
was an emblem of the transfer of power. SKHEMA (Eg.), to accuse,
drag forth, represent, figure, offers an explanation of the name of this
ideographic ceremony.
The Druidic speakers constantly talk in hieroglyphics, which may
be understood when we have collected and massed the original
matter. We meet with the horse or mare, CEIDIO, named CETHIN,
which has the horn of Avarn. It is also called KARN GAFFON, and
the hoof or foot was guarded at the end with a band or ring. It
is likewise described as being cut off at the haunches. The symbolic
mare of the Druids is representative of KED. In Egypt the waterhorse was her type, the Kheb or hippopotamus form of the genitrix,
who became the later Hippos of Italy, the Mare-Mother of Greece, and
the Dobbin of our nursery stories. KAT (Eg.) signifies to go round
in a circle; Iu the two houses or halves of heaven. Keten (Eg.)
is an image or likeness of the goer-round. The hinder quarters
cut off form a hieroglyphic determinative of Kefa. Khefiu (Eg.)
means tethered, and Gaffon was tethered with a band or ring. This
tether is also a hieroglyphic, a cord or noose for an animal's foot
called the REN.2 Ka-ren (karn) is Egyptian for the type of tethering:
and Karn Gaffon was the horse tethered by the foot. The "REN "
tether was the sign of binding within a circle, an orbit, and the
symbolic horse of the Druids and the British coins was so bound.
The mare has the horn of A VREN. This may name the Typhonian
type of animal, the mythical unicorn sometimes represented by the
rhinoceros, and REM or REN. REN is an animal, Ap is a hieroglyph1c
horn. Ap and Af are names of the old Genitrix, who is possibly
identified as AVARN. She was depicted as the pregnant water-horse.
Afa (Eg.) means filled, satisfied, and AFA-REN would answer to
AVARN. The animal is called the hideous. KEFA was the hideous.
Strabo mentions the CEPUS, sacred at Babylon, near Memphis, with
a face like a satyr, and the body a combination of Dog and Bear.
1

Works, 1776, vol. iii. p. 256.

Bunsen, Egypt's Place, vol. i. p. 551, No. 149.

126

A BooK OF THE BEGINNINGS.

The Unicorn, an expr~ss symbol of Sut-Typhon, was deposited at

last in the arms of England as one of the supports of the crown ;
that is Typhon as the beneficent, not the dark demon of later times.
The mare of Ked and the conventionalised animal, sometimes called
an elephant on the Scottish stones, may be explicated in this way.
There being no hippopotamus in the country, the horse or cow of
the waters would be more naturally represented by those of the land,
and this would lead to enigmas of allusiveness in compounding the
symbolical type. Tef, for example, is the water-fowl, duck, or goose,
and this is identified by name with the goddess of the Great Bear.
Now if the sculptor wanted to indicate the animal of the waters he
would or might give it the head of a waterfowl. This was done.
The duck or swan is found as the head of the enigmatical animal on
the Scottish Stones. This identifies the old Genitrix Tef, Kheft, or
Ked just as well as the hippopotamus. Another mode of denoting
the horse of the waters would be by giving it a boat-shaped body.
This too was done, as may be seen on the coins, where the Chimera
is found as a monstrous horse, having the body of a boat and the
head of a bird. Bird, ship, and mare are compounded in the portrait
of Ked, or Keridwen, who carried the seed of life across the Deluge
waters, and the emblem is equivalent to the old genitrix, who
included the hippopotamus, crocodile, lioness, and ka The mare
cut off at the haunches corresponds to the lioness divided in tvm, the
hinder half of which represents the north or west, and is the type of
force and attainment. Possibly because in lower latitudes the hinder
part of the Great Bear, the Khepsh, dipped below the horizon in
crossing the quarter of the north !
The name of the water-horse Khep is found in the word CAPPLE,
a horse in provincial English and in Keltic. A proverb has it, " Tis
time to yoke when the cart comes to the Capples." Another proverb
says, " The grey mare is the better horse," and the typical grey mare
is the old DOBBIN of our nursery lore, who still retains the name of
TEE, like the star DUBHE in the Great Bear.
In the British Mythology we have the solar bull and the solar
birthplace identified with the sign of the Bull. The birthplace is
where the sun rises at the time of the vernal equinox, and this in the
Druidic cult is continually identified with the bull, which must have
been over four thousand years ago, as the equinox entered that sign
6190 years since (dating from the year 188o), and left it 4035
years ago.
In the Mysteries we find the priest exclaiming after the manner
of the Osirian in the Egyptian ritual, " I am the cell, I am the
chasm, I am the bull, 'BECR-LLED.'" 1 The cell was the womb
of Ked; the chasm, the equinoctial division. The title. of the bull,
says Davies, has no meaning in the British language. It has in
1

Davies' llfjthology, p. I37

. HIEROGLYPHICS

IN

BRITAIN.

Egyptian. Lled is of course; people, the race, one with the Rut (Eg.).
Bekh (Eg.) means to fecundate, to engender, beget. The Bekh was
the birthplace of the sun in the mount of the horizon, or sign of the
.. equinox. Bekh-r (Eg.) is to be the begetter. The sense is purely
. . . .)gyptian like the words. "I am the bull, Becr-Lled," is" I am the bull
, 6f men, the fertiliser of the race; I am the procreator in the image
of the bull," as was Khem, Mentu, and Mnevis.
The Ape as a sign of station was solstitial as Kafi (Shu) and
equinoctial as An. The "mouth of the ape" and the "mouth of the
~------~ . star" are names applied to outlets of the Nile. The Druids also
had the symbolical ape called Eppa. "Without Eppa or the cowstall
or ib~ rampart, the protecting circle," says the Bard, no time can be
kept. 1 The imagery can be read as Egyptian of the earliest time.
The egg alsl.' remains as an ideograph of the circle, as it has been
ever since it w;:;:c; shaped and named byNum, or laid by the Goose.
You ought never. to t-ak~ eggs 9.u: o; o; in:o the house after ~unset.
Why? because the .cycle IS co~~ whtch the egg was an Image.
For the same tea.g.on an egg 'was considered the luckiest gift for a
newborn child. For, the same rea~~ ~riginally but now the symbol
remains and passes cur::ren~ with9tit tu~enseas people keep on talking
after their reason has gon_e. . . :...,.f\ . ,
The Egyptian goddess H atfi'ti;l''fl)t' Athor is the feminine abode,
the habitation of Har the child. The abode Hat, earlier Kat, is the
womb, and in.- Cornish English the belly or womb is called A THOR,
the goddess _being thus reduced to her primitive condition.
The white cow was especially the symbol of Hathor, the Egyptian
Venus, whose title is the nurse of the child. She is depicted suckling
the child, and her type as the nurse is the white cow. "Hat" is both
cow and white, "Har" is the child. -In Wiltshire the superstition is
.still extant that the white cow gives the motherly milk. There is a
symbolical saying, "A child that sucks a white cow will thrive better. 2
!i:::lthor, the divine nurse, still survives in the image and ideograph of
the white cow that nursed the divine child. The white cow
that rises from the lake is a familiar figure in the Irish legends.
In the time of Kufu there was a priest of the .white bull and sacred
heifer of Athor. And it is to this sacred symbolry that the present
writer would look for the remote origin of the wild white cattle of
Great Britain. The Bulmer crest was a white bull, and the primeval
_Bulmer may have been a priest of the white bull or cow, as Mer (Eg.)
is not only the cow but a form of Hathor, the goddess of the white
cow, and the English Mart was a cow fair. Bul-mer (or Bar-mer)
is the son or bull of the white cow.
The Ponsonby crest is a serpent issuing from a crown that is pierced
by three arrows. 3 This heraldic device may be seen as mythological
1

2 Choice Notes, p. 244.

Gwawd Llud y Mawr.
3 Letter in J\Tofes and Queries, October 20, I87f.

A BooK oF THE BEGINNINGS.

symbolry in the Antiquities of Egypt, the French work/ where arrows
are entering and the serpent is issuing from the crown of the great
mother, who wears the feather of Ma. The arrow is a symbol of
Seti, the wearer of the white crown. The serpent represents the
lower crown of Neith. The feather shows that the Two Truths were
signified. Sen or Shennu is the circle of the Two Truths; these
were imaged in the white and red double crown called the Shent.
SEN is also the Egyptian name of the temple of Esne, as the house
of the circle. Pen is an emphatic the, and PINU, a name of the doubleCrown; hi (or by) is the place. PEN-SEN-BI reads the place or circle
of the Two Truths. Thus the House of Ponsonby would seem to b~.
an English form of the mythical hall of the Two Truths, locaE:::;ed
in this instance at SEN in Egypt.
.
An oar is the ideograph of Kher. "It" (Eg.) means to. :f1gure forth.
Khart is the child. The oar is the symbol of Makr.eru, the divine
child and true Word. The oar as a means of cro.,.<>ing the waters is
thus the synomyn of the solar child who crosses the waters. In the
constitution of the boat of the sun, 2 the pa1ddles are said to be
"the fingers of the elder Horus." The boat itself is primarily
the feminine abode.. This boat is pe~sc'nified in KED, the great
mother of British mythology. One of her names is KERID-WEN.
Wen, like Ven, Ken, Gwen, is the lady, the queen, Oine, Venus.
She is represented as a sailing vessel, that Is, as the boat of breath,
but the paddle is before the sail, and the paddle is a.!so her hieroglyphic. Her name KERID might be read KHER-it, the figurer of the oar
or of the child. She is called the modeller or figurer or' the young.
And the oar is her symbol. When Gwion the Little let hi~ cauldron
boil over she seized the oar and struck the blind Morda on the head. 3
Morda is called the demon of the sea. MERTA (Eg.) is both the
sea and the person attached to it. The action is equivalent to
crossing the water by means of the oar. This will suffice to show
the hieroglyphic Oar is the same in Britain as in Egypt.
An Oar is also a name of the Waterman. This is in the hieroglyphical
tongue. An oar is the sign of Har or Khar, the Sun of the Crossing,
whether as Horus or Makheru. Oar and Har are identical ; .the oar ~
or paddle being a type of crossing the waters in the passage through
the underworld. Horus or Har, as the oar of the Boat of Souls,4 is
the Waterman ; the Child that crossed the Waters first of all in
Womb-world ; secondly, in the Planisphere, and, lastly, in the
Eschatological "Boat of Souls."
In Hudibras Butler says:"Tell me but what's the natural cause
Why on a sign no painter draws
The full moon ever, but the half?"
1

Description de l'Egypte (1809).

Hanes Taliesin, ch. 2.

Rit. ch. 99
Rit. ch. 9

-~

HIEROGLYPHICS IN

BRITAIN.

129

The answer according to Egyptian symbolism is that the moon was

masculine up to the fifteenth day and then entered its secondary
. phase. The half-moon was personated by Taht, the male lunar deity.
Taht signifies a sign, image, type, and the half-moon was the sign
outside of the house. The Inn itself was the feminine sign, the abode
invited to by the outside sign. The half-moon, as a sign in England,
is a synonym of Taht, the word, the tongue, the proclaimer and manifester in Egypt. This may explain the origin of divination or forecasting by means of the ominous swinging of sign-boards mentioned
by Gay in Trivia. The board itself was a sign, a symbol, part of a
system of symbolism. Set in motion by the wind, a living voice was
given to this sign, which to- the decaying sense of the symbolical uttered
portentous, but undefined meanings, to be shaped for the listeners
by their ignorance.
An ivy bush was at one time a vintner's sign: an ivy bush is a
tod of ivy. Our tod is the Egyptian Tet, the type, image, mouth,
tongue, and to speak, manifest, tell, proclaim, or make the sign.
Taht carried his TOD or branch of the panegyrics not in ivy but
as a shoot of palm. This branch has the meaning of showing,
explaining, as did the Tod or bush, hence the saying, "Good wine
needs no bush." Taht, however, was not outside only. The full
name of this deity, '' T AHUTI," signifies the double one, the double
This duality of the Divinity
gibbousness of the moon or light.
is sacredly preserved in the dual drink named TODDY.
Lluellin in his poems 1 wonders" By what hap
The fat harlot of the tappe
writes at night and at noon,
For a tester half a moon,
Ar.d a great round 0 for a shilling."

There was no hap, as chance, in the matter. The tester was then
sixpence, or one-half of a whole, earlier it had been twelve pence. The
coinage was changed, but not the symbol of one-half of a total, that
lived on in the half-moon, the hieroglyphic of one-half or TNA, the
fortnight, as one-half of a month. Our vagabonds still call a month
a moon, and thus use the hieroglyphical mode of the Egyptians and
Red Indians, with whom a month was a moon, the fortnight a halfmoon. The word leg answers to the Egyptian REKH, to reckon,
keep account, and the LEG is yet used as a sign of reckoning, a leg
being one-half and two legs the whole game.
Various of our public-house signs are of Egyptian origin, and can
only be read by the hieroglyphics. In a list of curious signs in the
British Apollo, 2 there is the "Leg and Seven Stars." Now the
"Leg and Seven Stars" is not known to English astronomy as a
constellation. But it was to the Egyptians. The Seven Stars of " Ursa
1 1679, p. 40.
VOL. I.

Lo11don, 1710, vol. iii. No. 34

K

I30

A BooK

OF

THE

BEGINNINGS.

Major" was a constellation of theirs called the Thigh of the Northern

Heaven. 1 The English "leg and seven stars" answers to the thigh
and seven stars found in the Great Bear.
Drink and drinking were sacred customs long before they were
profaned. In Egyptian the "KAB," libation, liquid, to refresh, enjoy,
is our Cup. And as Kaba is a horn it shows they also drank by the
horn. Our drinking-horn is a TOT-the name of Taht, again, who
represented the horned moon, and wore its crescent on his head.
Many pretended explanations of these signs are on a par with the
English sailor's rendering of the name of a French vessel called
Don Quichote as the " donkey shot," such as the "Bull and Mouth,''
rendered by Boulogne Mouth. In Egyptian the mouth and gate
are one in the " Ru." Our "Bull and Mouth" alternates with the
"Bull and Gate."
Bull and mouth (or gate) are male and female signs ; they represent
both sexes in one. The bull is personified as Khem; the mouth, as
M ut the mother. " KAMUT," a title of the bull and mother, is literally
our bull (Ka, Bull) and mouth. Bull and mouth is the sign of male
and mother, or the male as mother. An ancient picture of the bull
and mouth given by Hatten in his book on sign-boards places the
mouth under the belly of the bull, which makes the bull an image of
the creative Khem in the drawings at Denderah.
As Khem is our bull, it is probable that Num is our "green man."
Num was represented in the Egyptian portraits of him as the green
man, and his name signifies the winepress. The green man and
winepress is equivalent to our "Green Man and Still.'' N urn wore
the ram or goat's horns on his head, and our green man also carries
the horn. If it be said that the horn was to blow, and this was mere
Robin Hood imagery, the answer is that such imagery is wholly
mythical.
_
Another of our old signs is the "Axe and "Bottle." These are two
hieroglyphical types. The Egyptian axe is the N uter, symbol of
divinity. The bottle Nu is just our common water-bottle. Out of
the Nu the goddess of the water of life pours the divine drink of
immortality for thirsting souls. The Nu is the sign of drink. and
within. The axe and bottle read as hieroglyphics proclaim to the
passer-by that there is divine drink inside: they also denote "shelter
within." It is certain that the axe had the hieroglyphic value of the
N uter type in the British Isles, as in the tales of the Irish Gobawn
Saer, the goblin-builder, it is the same image of power and potency
as in Egypt. When, once upon a time, he came to a place where
the king's workmen had finished building a lofty palace all except
the extreme part of the roof, the Gobawn completed the dangerous
task by cutting some wooden pegs with his axe and throwing them
1

Egy_fi. Rit. ch. 17.

HIEROGLYPHICS IN BRITAIN.

13l

up one by one into their places, and flinging the magic axe after them
with such unerring aim that each peg was driven home. 1
An English sign not yet extinct is sometimes called the " Good
Woman," and in the neighbourhood of Rippenden, Yorkshire, there
is one named the "Quiet Woman." It shows a woman without a
head. The common notion is that it conveys a satire on woman's
tongue. The headless woman, however, was an Egyptian goddess,
Ma, who personified the truth itself. She is the original of the Greek
Themis or Justice, whose eyes were bandaged. Diodorus Siculus 2
mentions a figure of Ma, the. goddess of Truth and Justice, as being
without a head, standing in the lower regions at the" gates of Truth,"
and this headless woman was found by Wilkinson in the judgment
scenes attached to the funeral rituals on the Papyri of Thebes ; the true
and just without eyes or even a head. In place oJ a head she has the
stone (T) and feather (Ma) T-ma; the true. 3 _Another figure of this
divinity may serve to explain why the headless woman is found on
the sign-board as the type of genuineness. She is seen issuing from
a mountain presenting to the deceased two emblems, which represent water or the drink of heaven, the true drink of life. The
headless woman may be the cause of the expression, "to put a
head on it."
In Scotland an "ALE-WISP," a bundle of stra~ on a pole, was a
public-house sign.4 This is very Egyptian. The straw was emblematic of the grain thrashed out to produce the drink. So women who
have just produced are said to be in the straw. Our "WISP" is the
Egyptian USB. Us or UsH is to mow, cut; "USHM" is the corn, also
the essence, decoction, or brewing. "USB" is to stack the corn.
"UsF" is leisure. "UsHB," to col!sume. The USB, or Wisp of straw,
says in the ancient language the corn is cut, the malt is brewed; we
have leisure now, come and consume it. The wisp is a sign of call for
the house of call.
After all, these are but gleanings from a wide field of research. A
lifetime might be spent in gathering and re-publishing this book of
the hieroglyphics in Britain. We might have made a collection of
sayings, proverbs, blazons, and legends, which can be interpreted by
the ancient typology.
In Somersetshire it is a saying that a child born during CHIMETlME will see spirits, and in Egyptian one name for spirits is the
Khemu.
Drayton in his Poly-Olbz'on (song 3) records the Druidic prophecy,
that if the River Parret were to fail, they should be suppressed, the
end would have come. This, of course, could not depend on the
drying up of one stream among so many, but must be connected with
1 Cholce Notes, p. 107.
A znd series, vol. ii. p. 30,

p~ate

49

B. i. 96.
Dunbar's Poems.
K

IJ2

A BooK oF THE BEGINNINGS.

its symbolic name. The Egyptian shows us how. The Parret was a
"BORIAL stream." The word "PERUT," literally pour out, proceed,
emanate, is not limited to water alone. PERRUT is to run away, bear
off, carry away. PARRIT is food, grain, germinate, manifest, corn.
The ceasing of the Parret therefore included the non-production of
the corn on which the Hut and Cruitnich-men laid such stress, and
the prophecy has a double meaning.
Again, it is said the Men of Kent are born with TAILS, and
" Long tails and liberty" is a Kentish blazon. This the hieroglyphics
'
will explain.
Khent is the hinder part, south; an Egyptian name of the south,
and for going back from the north~. Khent is the south both in
Egypt and England. The south, as the quarter of the summer solstice, was the solar point of turning back and beginning of another
year. Khennu means to go back, and Khent is the place of turning
back in the circle. Sut-Typho.n, with long tail erect, was. an early type
of the Tunl.er back in Khent, the South, where Sothis (Sut) rose to
announce the returning back of the Inundation at the turning-point
of the year. One type of Khent is the Cynocephalus with its long
tail irately stiffened, and another ideograph of Khen, therefore a
Khent, is so definite an image of this hindward part that it is a
decapitated animal ; it is all tail and no head. Another sign is the
animal's skin with the tail attached. The long-tailed men of Khent
are imaged in the likeness of the long-tailed Kant or of Khent, the
Cynocephalus of the soutli with its long tail erect, denoting the
upward hinder part.
Khent, to go back, Khent, the place of going back, has another
illustration in Kent's Cave, Devon. A local legend assigns the origin
of its name to the circumstance that- once upon a time a dog-in
another version a hawk-entered the cavern and emerged in the
county of Kent, which identifies the Egyptian meaning of the word.
The dog went back to the typical south. 1 Khent means to go back,
and names the place of going back as the south. Kent is not south
from Torbay, but Lower and Upper Egypt as north and south were
Khebt and Khent, and when the dogstar went down it descended
into the celestial Khebt or cave of the lower world, and when it rose
again it emerged in Khent.
This earliest mode of reckoning the year by the Great Bear and
Dogstar has also left its imagery in legends about the caves of the
Mendip Hills.
At Cheddar they still repeat the story of the dog that entered the
cave at that place and came out again shorn of all its hair at the
Wockey Hole. At the Wockey Hole it is said to enter the hill and
to issue forth at the Cheddar cave. This is identical with the dog
1

Pengelly, Ke:zt's Cavern: a Lecture, p. S

HIEROGLYPHICS

IN

BRITAIN..

I33

and the hawk entering the hole at Torbay and issuing forth in the
county of Kent. The Basque proverb says, in flying from the wolf
(or dog) he met the bear. The two constituted Sut-Typhon. The
Great Bear was the type of the North ; the Dog of the South; the
one belonged to Khept (was Khept), the other to Khent (was a
Khent), the hinder part South,. the place of the long-tailed Kant,
and thence of the long-tailed Kentish men.
Time was when the Great. Bear below the Pole represented the
Great Mother in relation to water, hence the type of the Water-horse.
Above it she represented the element of heat. And a writer in
Notes and Querz'es 1 was informed by a countryman that the cause of
continued drought was the Great Bear's being on this side the North
Pole ; so long as it continued on this side the weather would keep
dry, and it had been there these three last summers. If it could
get to the other side, we should then have a wet one.
Lastly, in the Egyptian Mythology there are Seven Khnemu or
Pigmies, called the Seven Sons of Ptah, who stand by his side as
architects to help him. These are our seven goblin-builders. The
seven, whether the first boatmen (Kabiri) or builders, are representatives of the Seven Stars first observed to bridge the void below the
horizon. Our name of goblin and of the Irish Gobawn Saer identifies them with the name of Kheb, the Goddess of the Seven Stars.
Goblin; as Kheb-renn, is the Child of Kheb.
Kheb or Khept is our Ked, and in the Lancashire Traditions 2 the
Chapel of St. Chadde was erected on the height by the Goblin Builders.
The legend is, that Gamel, the Saxon Thane, Lord of Rached, now
Rochdale, intended to build it on the bank of the Rache or Roach, in a
level spot, and the foundations were laid three times, but on each
occasion the Goblin Builders removed the materials to the more
elevated situation, the high place, the Mount that is sacred to the
Great Mother, whether called Khept, Ked, or Chadde.
The dove was also a type of the Genitrix, and bears her name. of
Tef. The dove was sacred to Hathor, and there were seven Hathors.
Seven Doves in the Christian Iconography represent the Seven Gifts of
the Holy Ghost, or earlier, the Seven Stars of her who was termed
the "Living Word," at Ombos, and in some of the legends of the
Goblin Builders, the stones of the building intended to stand down in
the dale are carried away to the height by doves. So was it with the
church of Breedon, Leicestershire ; the foundations were dug and the
work was begun, but all that was built by day was carried away by
doves in the night to the top of the hill where the church now
stands.3 Another type of the Great Bear and it<> Goddess was Rerit,
the sow, in Egypt, as in Britain it was Ked, the sow, and in the case

April 8, 1871.

2
3

Roby, rst series, vol. i. 23.

Choice' Notes, p.

I.

134

A BooK oF

THE

BEGINNINGS.

of Winwick Church, Lancashire, the pig was the cause of removal to

the height. It was seen to take up one of the stones in its mouth and
carry it to the spot said to be sanctified by the death of Oswald, and
during the night it removed all the rest. There is a figure of the
pig, or sow, sculptured on the tower just above the western entrance, in
witness of the transaction.1
I

Choice Notes, p.

2.

SECTION IV.
EGYPTIAN ORIGINES IN WORDS.

THE comparative vocabulary in the second sectiorr furnished evidence of something or other not yet taken into account or even
dreamed of by the comparative philologist. But if it had stood
alone, unsupported by further evidence, one might have felt inclined
to suppress it for fear of Grimm's Levites. They have so worried
us into believing that verbal likeness is no sign whatever of relationship. They have so incessantly insisted that, when we find a \vord
spelt the same in one language (Greek) as in another (Sanskrit), we
may be certain that it cannot be the same word. 1 Grimm's law
forbids: Which, from my point of view, is somewhat like saying that,
if two men have a strong family likeness, and bear the same surname, they cannot be brothers. It is positively _asserted that" SOUND
etymology has NOTHING to do with sound." Philologists, says one
Sanskritist, who bring in Chinese, New Zealand, a:nd Finnic analogies
to explain Indo-European words, are thoroughly unsound. They
need to reform their science from the foundation. 2 "To compare
words of different languages together because they agree in sound is
to contravene all the principles of scientific philology: agreement of
sound is- the best possible proof of their want of connection." 3
Of course, no one would compare them if they did not retain the
same signification. Even then they are valueless for those with whom
language begins a very long way on this side of Babel, and who
assume that there was no unity of origin on the other. Grimm's
law forb!ds that origin should ever be proved by likeness because
it only shows difference.- This has limited the comparative philologists to the narrowest possible area, and their verdicts are often as
unsound as their generalisations are premature. It looks as if the
discovery of Sanskrit were doomed to be a fatal find for the comparative philologists of our generation.
No foundation in ancient language is perhaps so late as Sanskrit,
and dogmatism on a basis of Greek and Sanskrit is the most bankrupt
1

2
3

Max Miiller, ltztroduction to the Sdetzce of-Religion, p. 307.

Whitney, Orimtal and Li1~f[ttistic Studies, p. 2 I 3
Sayee, lntro.iuctiott to tlze Sden.-e of Language, vol. i. p. 347

IJ6

BooK

oF

THE

BEGINNINGS.

business in the world of words. We have to dig and descend mine

under mine beneath the surface scratched with such complacent
twitterings over their findings by those who hav'e taken absclute
possession of this field, and proceeded to fence it in for themselves
and put up a warning against everybody else as trespassers. We
get volume after volume on the "science of language," which only
make us wonder when the "science " is going to begin. At present
it is an OPERA that is all overture. The comparative philologists
have not gone deep enough, as yet, to see that there is a stage
where likeness may afford guidance, because there was a common
origin for the primordial stock of words.
They assume that
Grimm's law goes all the way back. They cling to their limits as
the old Greek sailors hugged the shore, and continually insist upon
imposing thes~ on all other voyagers, by telling terrible tales of the
unknown dangers beyond.
As the palimpsest of language is held up to the light and looked
at more closely, it is found to be full of elder forms beneath the later
writing. Again and again has the most ancient speech conformed to
the new grammar until this becomes the merest surface test ; it
supplies only the latest likeness. Our mountains and rivers still
talk in the primeval mother tongue, whilst the language of men is
re-moulded by every passing wave of change. The language of
mythology and typology is almost as permanent as the names of
the hills and the streams.
" Care must be tak:en," says Professor Sayee, '' to compare together
only those myths which belong to the languages shown by comparative
philology to be children of a common mother.
Where language
demonstrates identity of origin, there will be identity of myths; not
otherwise." 1 But the identity of the myths and ideographic types is
demonstrable, and can be demonstrated among various races of the
world whose languages are supposed, by comparative philologists, to
have no relationship whatever. This is their root relationship.
In proportion as we get back towards a beginning it becomes more
and more apparent that Comparative Philology and Comparative Mythology have to make way, in a double sense, for Comparative Typology,
as this only can show the stage of language in which unity is yet
recoverable.
It is the especial province of the present writer to identify the
myths and what he terms the Types, for in his view there is a typology
anterior to what is known as mythology, and if their identity shows
an identity of origin for language, we are surely on the way to the
abode of the common parent of all.
The chief evidence of th!s origin will have to be brought forward
in two volumes of Comparative Typology now ready for the press,
and intended to follow these.
~

Introduction to the Science of Language, vol. ii. p.

260.

EGYPTIAN ORIGINES IN WORDS.

IJ7

The founders of philological science have worked without the

most fundamental material of all, the Egyptian ; this they neglected
early and avoided late. From lack of the primaries to be found in
that language, a vast number of their conclusions are necessarily false,
and their theory 0f the Indo-European origin of languages and races
is, in the present writer's opinion, the most spurious product of the
century. This list of words at least will give no countenance to th@
theory; they point to Egypt, and not to India, as the' place to look fur
the origines of the language that first came into the British Isles.
These words are neither Keltic, Kymric, Gaelic, nor Anglo-Saxon
in the restricted sense; they belong chiefly to the provincial dialects
among which we find the debris of the oldest language dissolved by
the influence of time, and of which the Kymric, Gaelil:, Manx, or others,
are but localised after~drifts and developments.
If two words found in Sanskrit and Greek; when spelt the same,
cannot be the same, what does c-omparative philology say to many
hundred words being the same,.generally spelt the same, and having the
same meanings, being found in Egyptian q.nd English? Of course with
the difference that followed the evolution of soumds., as from t to d or k
to c which may disguise but will- not deter.mine the origin of a,ny word.
Now, supposing this old starting-point in Egypt be the true one,
it is no longer necessary, for example, to derive HlMU (Sanskrit) from
a root ZBE, to invoke, when HAMA in Egyptian means to invoke with
religious clamour, and SEBA is to pray? Numbers of such equivalents
meet in Pahlavi and Sanskrit which are distinct words in Egyptian.
Again,- it is assumed that the Zend ANHTJ, life, is derived from ASU
(Sans.), life. This, however, is unnecessary. ASH (Eg.) is life, the tree
of life, and ANKH iS' also life. ANHU derives from ANKHU, and ASU
represents ASH or AS. Asu denotes life as breath, and as-asni (Eg.)
means to breathe. Ash (Eg.), emanation, emission, applies to both
principles of life, the water and the breath.
Why should a Sanskrit root DA supply the Greek with the words
Olorop,~, oa~Tpo~, and O~OaCT/Cro, as Max Muller asserts? He affirms
that this DA, to give, supplies the Latin DO ; Greek otorof.u; Slavonic
DA-MI; Lithuanian DU-MI; and various others; it also means to cut,
and furnishes the Greek oatTpo~, a man who carves ; and still another,
DA, identical with these two, means to teach and to know, preserved
in otoaCTICro. Now, if we turn to the word T A (Eg.), we find it means
to give; and a gift, and that it is an abraded TAT. TAT has every
meaning of the Sanskrit DA ; TAT is to give, to cut, the scribe, language,
discourse, tell, the mountain, fire, and others ; also the modification of
TAT into TA is marked by the accented vowel as in Sanskrit. Moreover, the hieroglyphic Tat, the hand, is the pictograph of the TATing or TA-ing, whether in giving, cutting, typing, or writing. In that
we have the ideograph in which all the meanings meet. Professor
Sayee affirms that "By tracing the G1eek oijp.o<> to the root oa, 'to

--~----

- -""

___ ----,-.-

A BooK oF THE BEGINNINGs.

,_
'.

I
I
I

divide,'" (the philologist) "can show that private property in Attica

originated in that allotment of land by the commune which still prevails
among the Slavs." 1 But TEM (Eg.) means to cut, divide, make separate, and relates to division of land; the Tern was also a district, a
village, a fort, a community, and a total, as in the English TEAM.
So the Greek TEMNO signifies to cut, and O~f.'O'>, for the people,
represents the Egyptian TEMU, the people, created persons, mankind.
Again, M. Lenormant is of opinion that the Akkadian word IT for
the hand and the Semite .,, were not derived from each other, but
had an independent origin in Assyrian and Akkadian. They had,
according to the present hypothesis, a common origin in Egyptian,
which supplied this type-word for all the chief groups of lan-guages.
The hand or fist is found as Khept and Kep, and Khept has a
worn down form in IT, to figure, paint, portray, with the hand
of the artist for determinative. This IT corresponds to the
Hebrew .,, (Jad), the Akkadian IT, and the Assyrian Inu. Now
the Jad stands for No. 10, that is, for two hands, and Khept, the
fist, is the sign of the hand doubled, therefore, of two hands. Thus
Khept or Khepti is the Dual form of Kep, and Khept wears down
to Jad for number 10. Kabti (Eg.) is two arms or hands.
The following list of words contains the name of the hand ranging
from KHEPT to IT, and the same process of modification from
the one to the other which took place in Egyptian may be seen in
univ~rsallanguage under all the changes of phonetic law :
KHEPT, Egyptian.
KEPITEN, Micmac.
GAVAT, St. Mathco,
GoT, .Vayu.
KUTT, Chepang.
KuT, Kapwi.
KHuT, Khoibu.
CCUTA, Mokobi,
KHUIT, Tshetsh.
KIT, Tsheremis.
KET, Lap.
KET, Ostlak,
KAT, Assyrian.
KAT, Vogul.
TA-KHAT, Teng,a.
TA-KHET, Khari,
AGGAIT, Labrador.
CHETARA, Bororo.
KUTANGA (handful), :\laori,
SECUT, Adaihe.
HUT, Maring.
HATH, Shina.
HATHA, Bowri.
HATH, Gohuri.
HATH, Siraiki.
HATH, Hindustani.
HATH, Gujerati.
HATH, Kuswar.
HATH, Kooch.
HATH, Hindi.
HAT, Mahratta.
1

HAT, Acam.
HAT, Ruinga.
HATO, Uriya.
HAT, Durahi.
HATKELA, Pa1,hya.
HATl'Ho, Pali.
]AD, Hebrew,
JAD, Syriac.
J AD, Arabic.
jAYATHIN, Thaksya,
JATHENG, Garo.
ATTH, Lughman.
ATHA, Cashmir.
ATA, Singale>e.
AITILA, Maldive.
ATHENG, Rorro.
0TUN, Chutia.
0TOHO, Gunungtellu.
YUTU, Tawgi.
UDE, Upper Obi.
UTo, Tschulim.
UDA, Baika.
UDA, Karyas.
UnA, Yurak.
UDE, Samoyed.
EUTIJLE, Canicbana.
EEo, Tigre.
EED-gekind, Amharic.
IDA, Guato.
ID, Gindzhar.
lou, Assyrian.

IT, Akkadian.
IT, Egyptian.
T, Egyptian.
GAP, Akkadian.
KAPH, Hebrew.
KEP, Egyptian.
CAll, Mexican.
CHOPA, Movima,
GAUPEN, English, a doutle
handful.
KoPo, fingers, Lutuami,
CHu, Tibetan, No. ro.
TCAPAl, Pujuni.
NucAPI, Isauna.
NucABI, Barree.
WACAVI, Toma,
ERIKIAPI, Uaenambeu.
IN-KABE, Guinan.
CHABEN, Koreng,
CIPAN, Kusund.
TSHOPRE, Coroato.
ISIP, Vilela.
vVOIPO, Mundrucu.
YoP, Mijhu.
lPOHA, S. Pedro,
!PAP (hands), Walla-walla.
EPIP, Cayus, alsJ fingers.
APKA, Shasti.
IPSHUS (hands), Sahaptin,
UBIJU, Angami.
AFA, Enganho.

Sayee, ln!roJ. to the Scimce of Language, vol. i. p. 161:

--.\)

EGYPTIAN ORIGINES rN WoRDS.

139

Other modifications might be followed, as in the Kamkatka, SYTHI ;

Gafat, TSATAN; Chinese, SHEU; and Gyami Svu. KHEPT (Eg.),
the doubled hand, permutes with KHEMT (Eg.), the number 10, and in
the Philippine and other languages we find both GAVAT and -CAMAT
for the hand :
GAvAT, St. Mathea.
GUMUT, St. Miguel.
CUMOT, Umiray.,
KAMOT, Sulu.

CAMAY, Tagala.
CAMOT, Bissayan.
CAMAT, Pampango.
VAMUTTI, Maiongkong.

fingers, Upper
Sacramento.
SHUMI, Zulu, 10.
QUIPU, Peruvian, knot of 10.
TsEMUT,

The Welsh LLVTHER and Latin LITERA have the same meaning, but
the one was not derived from the other. They had a common origin,
from which they were independently derived. The first lettering was
done in stone; hence RET (Eg. ), to engrave, cut in stone, denotes the
earliest letter, the Akhamenian Ritu for writing. Ret means to figure
and retain the form first incised in stone or bone. Ru or Er signifies
the word, discourse, a chapter; ar is a type. Thus Ret-er would be
the word engraved, Ret-ar the retained type. The Rui (Eg.) ill the
reedpen of the scribe, also the colour .used for the hieroglyphics.
Teru (Eg.) is a roll of papyrus, and the word means drawing in
colours; or making hieroglyphics. Rui-teru is the equivalent of the
Latin Litera, a scroll, a writing, or a letter, and of the Welsh Llyther.
The engraved stone and hieroglyphic scroll were the letters. Hence
we have leather for letter (in Leland), z'.e. the Rui-teru orscroll of the
scribe, the written parchment or leather; the Egyptians also used
leather as well as papyrus.

It is assumed that the words WEB, WEAVE, WOOF, Greek iJcf>o~, are
derived from a Sanskrit root VABH, to spin, whence UNAVABHI, the
spider. And, of course, the v does pass into u, and VABH, VAP, and
WEB meet in one meaning. But VABH and WEB may be and indeed
have been derived on two distinct lines. The English WEB implies
an earlier KEB. KAB (Eg.) yields the principle of weaving with a
shuttle. KAB, to turn, double, turn corner, return, and redouble. The
KA are the weavers, those who KAB. It is not necessary for our W to
come from V. But V implies PH, F, and B, and VAB has an equivalent
BAB. BAB (Eg.) is to turn, go round, circulate, revolve, a collar. The
bobbin is still used in BABBIN or weaving. There is also A A (Eg.), to
knit, and these accented A's (the arm sign) denote earlier F's. Thus to
knit was FAFA, or FABA, as in fabric, worn down to 1 1. UAB, to spin,
isan intermediate for both FAB and BAB. Now, if we drop both K and
B, we have AB (Eg.), to weave. Ab is also to net and tie; Ab.t is
lineri, the woven. BAB is AB with the article P (B or F) prefixed,
whence VABH. And at the origin we have both KA, the weavers, and
AB, the weavers, that is, on the principle of word-building enforced
by Grimm's Levites. Any number, however, of words in Sanskrit,
considered to be roots, are but the worn down forms of words.
Further, KA becomes SA (with the signs of the tie and the crocodile's

A BooK oF THE BEGINNINGs.

tail), and we have the name of sewing and the sewers, following the
weavers from the same root-origin.
The Egyptian BAB signifies going and being round. BAB is a hole,
a whirlpool, a whirlwind, a circle, to circle, revolving circularly, anything going in a round. Beads are known as BUBU. . In English a
BOB is round; the plum-BOB, the shilling, or the BAUBEE, are round.
The Scotch BAB is the round, as a loop in a garter. The BIB is tucked
round. The BAP is a round cake. BABBART is a name of the hare
that doubles round. A BOBBIN is round, and in machinery it revolves.
The BOBBIN, faggot, is a round bundle of sticks .. BEBLED is covered
all round. To BuBBLE is to bladder round. BOBY, a cheese, is made
round. BoB is the name of a ball. BoB is a round in ringing bells.
To BoB the hair is to twist it round. BUBBlES are round. The PIP
is a round spot or seed ; the PEBBLE, a round stone. The PIPE, a
round tube or a cask ; the POPE'S eye, a round of fat in the leg of
mutton.
This original meaning of BIB is still applied to the Bible in the
practice of divining with a key placed in it, the result depending on
its turning or BIB-bing round. 1 The Bible is the Book of revealing.
The first revelation was that of time and period, that is, of revolution,
and BEB is the name of both the revolution and revelation, also the
Book of Revelation. The planets in Babylonian astronomy were the
BIBBU, as the revolving stars, the revealers of time. The Seven Bobuns
are revolving spheres. BABA is a name of Typhon, whose starry
image was the Great Bear, with the seven turners round. Midnight
is considered a good time in Bibliomancy, that is, at the turn of the
night. Also-and this is very Typhonian when we bear in mind
that Ursa Major was the Thigh Constellation-the proper thing is
to bind a garter round the Bible, but it must be one that is by
woman worn. For this Typhonian Thigh was the hinder thigh,
that is, the feminine symbol, and iri this image we may possibly
see why it is the sacred usage for woman to garter above the knee!
whereas the male wears the garter below ; the male is foremost,
as in the hieroglyphics "bah" means the male, and in front, whilst
the hinder thigh is feminine. The explanation of this is that both
Kabbing and Babbing are derived from turning round and crossing,
whereby the figure of a loop and a knot were made. One name. for
this figuring is KAB, one is BAB. The stars turning round and crossing over and under were, on one line, the first AB-ers, HAB-ers, or
KAB-ers, and, on the other line, with the article prefixed, P-ab-ers,
BAB-ers, VABH-ERS, UAB-ers, Wab-ers, Weavers. The two origins
passed separately into Sanskrit and English, and all that can be said
is that the words are now equivalents. But, to speak of derivation
implies knowledge of origin.
1 " BIB." The word Bible, Greek Biblos, for the Book, may be traced to the
Egyptian PAPU, for Papyrus. That meaning is not here fn question.

EGYPTIAN ORIGINES IN WORDS.

I4I

Egyptian gives us a glimpse of language in an ideographic

stage. For example, the child and the seed are synonymous. Su is
the seed, the egg, the child. In an earlier form this is SIF. Now the
SIEVE is a sign of corn, by reason of sifting. SIF, the child, is also
SIF, to purge and purify, in the sense that Siva, the generator, is designated the purifier. The name of the sieve is KHI, and this, as
shown by a form of the child, written with the KHI (sieve), must have
been an earlier KHIF, whence the modified SIF, the child and seed,
which further abrades into Su and Sr. We have the KIPE, an
osier basket, as a sort of water-sieve, for catching eels, answering
perfectly to KIF, for the sieve. The Kif, for sieve, is also found
in CYVE (Sieve).
This retains the ideographic KHIF, worn
down in the hieroglyphics to a phonetic Khi, the child (Sif)
written with the sieve sign. The present point, however, is this. A
word like KHIF is a primate which yields KHI or SEF, Su and
Fr. It is anterior to gender. SIF, the child, may mean the boy
or the girl, without distinction. But SIF splits into Su for THE,
. HER, IT ; and Fu for HE, HIM, HIS, IT, when gender could be
phonetically distinguished. As the sign of u denotes the earlier
FU or KHU, according to its line of descent, the Egyptian UI is the
deposit of a consonant as is our Y. It occupies the place of the Y,
supplies its sound, as a participial terminal, and also means he or
him. This may serve to show how it is that the letter Yin English
comes to represent F and z. In Scotch of the sixteenth century
YEAR is written ZEIR. Chaucer writes JOLLY as }OLIF, and GUILTY
as GUILTYF. DAY is the earlier DAG; YE, earlier GE; YES, earlier
GESE. Taking the G as equivalent to the KH (Eg.), we find the
scattered KHI, s, and F, which can be traced back to an ideographic khif, all meeting once more in the Y, and the Y we are taught
is Greek, the F is Old French, and the G is Anglo-Saxon. The
process of" this dispersion of visible speech, so to say, into divers
variants of language is more or less extant in Egyptian, and the
whole matter has to be put together again before we know anything
of origin.
Language must have emanated from the centre in the ideographic
stage, and the primitive types are more or less extant to prove the unity
of origin. For instance, there is an ancient Roman tradition of twelve
vultures, or twelve ages, no clue to which has ever been found. This
belongs to language in the ideographic stage. Mu (Eg.) means a
year, cycle, or age. In Akkadian, Mu is a year, and a memorial name.
In Chinese, the Mu are the eyes of the four quarters. The Mu (Eg.)
ideograph is the vulture, a symbol of sight, and sign of the year. Thus
the keen-visioned Mu of Egypt denotes the eyes of the four quarters
in China, and Mu is the year in Egypt, China, and Akkad; the vulture
representing a year or age in Rome. Mu (Eg.) is also the mother, and
the vulture was the type of the virgin motherhood of N eith, who

I42

A BooK OF THE BEGINNINGS.

came from herself, a type belonging to a time before paternity was

established. Origen defends the Immaculate Conception on the ground
that the vulture, as stated by Hor-Apollo (r. I I), procreated without
the male. The monuments show the Mu with the male member,
which einblem was necessary to express the earliest ideas, when both
truths were given to her who was the VIRGIN Mother. This will
show that religious doctrines, founded on a typology misinterpreted,
may be in a perilous predicament.
Certain ideographs are compound types. The hippopotamus, for
instance, is KHEBMA, the earliest form of KAM. The goddess TA-URT
or KHEBT is compounded of the hippopotamus, crocodile, lioness, and
kaf. The tail of the crocodile is an ideograph of KAM, a syllabic KA,
later SA. So that the goddess is both KHAB and KAM, and midway between the two we have KvM (Heb), for Kam, Kvm being a
reduced form of KHEFMA, further abraded- in the final KAM. This
process deposits Khef (Kheb) and Kam as two distinct words, but the
ligature of their twinship is visible in KvM and in the after permutation of B and M, of Kheb and Kham, Khebt and Kamit for Egypt,
Neb and Num, Nebrod and Nimrod.
There is an ideographic TES (the bolt sign), that bifurcates and
supplies a phonetic T and s. Hence the permutation of T and s in
Hebrew and haldee.
Again the Basque type root for stone, and the stone-weapon, is AITZ,
with the variant AIZ. In Egyptian, the typical stone as the seat or
throne is found as the As, AsT-B, ASB, and HES. The Basque has
retained the ideographic TES in AITZ, and only the phonetic in AIZ.
This ideograph is represented by the phonetic in the Egyptian As or
HES. AITZ (Basque) is a stone; the AITZURRA is a pickaxe. In
Egyptian this is extant in another form of the TES. This Tes is a
weapon, and to cut, determined by the stone and a knife, then::fore it
is a Stone knife. By permutation of T A and AT, TES is Ats, the
equivalent of the Basque AITZ and the English ADZE, which in the
hieroglyphic NUTER is likewise of stone.
Words such as the English door, Greek evpa, Mceso-Gothic DAUR,
Lithuanic DURRIS, German THURE, Sanskrit DVAR, N.H. D. TOR,
Latin FORES, have never been traced to any root. Yet this will be
found in the hieroglyphic Ru, the door, gate, mouth, outlet. With
the feminine article TU (the) prefixed (or earlier TEF), the Ru (door)
becomes our door. The Ru (Rue) in French is the street. And in
Egyptian the Ru is also the path, way, road; and going-place.
TERUAA is a doorway. In Chinese TAU and Lu joined together
mean the road. T ARU (Eg.) is to encircle, enclose, a cell, a college ;
this is the Dravidian TORU, a fold, and TRU, a vase; TRO, Cornish,
a circuit ; Irish, TORA, boundary, border; Hebrew, ,11, a circle. And
the reason why the Ru is a door, a circle, a passage, a street, a cell,
a fold, or a boundary, is revealed in the hieroglyph;cs by its being

EGYPTIAN ORIGINES IN WORDS.

143

the mystical mouth, the RUE DES FEMMES, the ideograph of Her or
She. From Ru with the feminine terminal T comes RuT (Eg.)
progeny, the race, the route, road, rota, and all the rest. RUT
permutes w_ith URT (Eg.), the chariot, in Latin the ROTA; the Great
Mother as URT or RUT being the chariot of the child, the bearer
and bringer forth by the Ru.
Roots like Ru are visible at last in hieroglyphics in which the idea
is figured to sight, and only in these can we see bottom or get to it ;
they are the final determinatives of language, and no comparative
philologist has eve~ yet touched bottom anywhere, because the primitive types have never been taken into account. These offer particular
means of identification where we are otherwise left all at sea in
discussing language in general.
The word WHARF has been hunted all Europe through "in search
of its origin. Philologists assure us that it -can have no relationship
to the word warp. But their science does not include a knowledge
of the things which are the foundation of words, still visible to some
extent in the hieroglyphic types. The wharf, to begin with, is not
merely the modern landing-stage, but the bank or shore of a river.
Shakespeare uses the word wharves for the banks. 1 A wharf then
is a bank, a boundary, a binding round or alongside of the water.
It is the Egyptian ARP, to bind round, engirdle, with the determinative of a skein of thread, a bundle, and of linen generally ; that is of
WARP or ARP. ARP as wharf is that which binds or bounds the AR
(Eg.), river, and thus is identical with a RIPE, Latin RIPA, a bank.
But ARP and RIPE have their earlier form in KHERP (Eg.), a first
shape, a model figure of binding and boundary. It is here that we
reach rootage. The WHARF or RlPE, as bank, is a boundary, a
primal form of binding in relation to water. The KERB, however, is
equally the WHARF of the street.
The WARP is also a first form in weaving, the boundary for the
woof. ARP, the bundle, to bind, is the same as our WRAP, to wrap
round, as do the KERB and the WHARF. A far earlier wharf is the
WARP, the deposit of the river Trent after a flood ; this is a first
formation or KHERP. Also soil between the sea-bank and the sea
is called a WARP ; these preceded the artificial wharf. KHERP is the
Kar, a circle or bound, to put a bound to anything, encircle, go round,
contain. Kh or K denotes the type, which type is finally the hieroglyphic Ru, a water-way, a water enclosure, the edge, border, round
about the water, a mark of division. Here we have a visible and
typical "root," in the same Ru, with many radiants.
At this stage we are midway in the genesis of words. Beyond
the hieroglyphic Ru lies the range of symbolism and the origin of
sounds, and on this side the etymology of formation with the different
1

Ant. and CleojJ. ii.

2.

144

A BooK

OF

THE BEGINNINGS.

prefixes, suffixes, and affixes. This belongs to a doma~n that philology

has not yet entered, and can only- enter by means of Things.
There has been as great quackery, on the part of " Scientific
Philology," in the fortune-telling of words as in any kind that is
punishable by statute law, because the original data have been left
out of sight. On the assumption that the oyster is named from its
shell, and a root identical with Os for bone, we are told who ate the
first oysters. The oyster has a common name throughout Europe ; in
the Welsh OESTREN, Latin OSTREA, Greek 8trrpeov, Russian
USTERSII, Scandinavian 0STRA, Old French 0ISTRE, with which
agrees the Armenian OSDRI. The E;anskrit PUSHTIKA will not correlate
with the "OS-TER," and "the only inference from this fact is that the
Western Aryans became familiar with the Caspian Sea, and therefore
with oysters, long before their Eastern brethern, who, not meeting
with them till they reached the shores of the Indian Ocean, hit upon
another name for them, derived from an entirely different root." 1
There is, however, a possible origin for all, a root in which the
meanings meet. PUSH (Eg.) means to divide into two halves, and
. therefore supplies a name for the bivalve. TEKA (or tika) has the
same significance as TER ; it denotes boundary, frontier, margin, and
as the word PUSH is a form of FISH, the PUSH-TEKA is the fish of the
margin or shore, the one. that could be first caught, and named from
the time when food was something ready to hand. TEKA (Eg.)
denotes that which adheres, is attached and fixed. TEKAI is the
adherer personified and PusH-TEKAI is the bivalvular adherer. Tha.t
is what Egyptian says where Sanskrit is silent.
Push-tika was the fish that could not swim away. PUSH in Egyptian
modifies into USH. USH is to cut, to saw or divide in two. Both PusH
and UsH are applied to opening, dividing. The USH, Os, or Ovs, then,
is the modified form of the earlier PUSH, and both PUSH-TIKA and
USHTER read the Bivalve of the Shore. What then is the inference?
That the PUSHTIKA was known on the shores of the Indian Ocean,
and named before the migration from Africa to India took place, and
that PUSH was worn down to USH before the migration into Europe
followed? That is the first look of the facts, and, in the Xosa-Kaffir,
IMBAZA, i.e. BAZA with the " im " prefix, is the name for oysters ;
but these wide deductions from a single word are often critical indeed,
especially where nothing is known of the origin. And this would not
do, as we have our word FISH, and " FISSE " for the fist that is
formed of the closed hand ; our PESH or PEASE are also named like
PusH-TIKA from their dividing in two. It is curious that TER
and RET permute in Egyptian, and the Irish name for oyster
is OISRIDH. Ret (Eg.) also means the one made fast, or, both
hard and fast. Thus OIS-RET has the same name as the Ruti
race, and is literally the bivalvular RUTI. The Ruti species
1

Farrar, on Language.

EGYPTIAN ORIGINES IN WORDS.

first among fish as the Egyptians claim to be among the. human
species.
TEKA in a hard form becomes the Hebrew type name for the fish,
as Dag (~1), and Egyptian will account for both on the ground that
the oyster was the first fish caught because it could hot escape. Also
KHA (Eg.) is the fish and TE means to remain. TEKHA would be
the fish that remained fixed, attached to the shore. TIO, the Maori
name for the oyster, probably a modified TIKO, also means a landmark, and iCe, a form of the WATER-FIXED like PUSHTIKA, whilst
Ika is "the fish, and T the article The.
Kadmus, again, is said to mean the East and can . mean nothing
else, and it has been argued that as Kadmus was the bringer of
the Greek Letters, arid as his name signifies the East, the letters
must have been brought froin the East. But Khetem or Khetmu
is the Egyptian name of the Seal-ring, the type of lettering, and
therefore of Letters. Khet means to cut, to stamp, or seal, and the
Khetem ring is the type. Ketu was an Egyptian God of Things or
Letters. 1 Kadmus is the Greek iorm of Khetmu, to seal orto letter,
and the Divinity was extant in Khetu. Kadmus is the Phcenician name
of Taht as the inventor of letters or types. Khet implies an earlier
Khept, and Khepui (Eg.) is a plural equivalent, meaning Types.
And so it is with the names of mythical characters. Max Muller
says :-" If the first man were called in Sanskrit Adima, and in
Hebrew Adam, and if the two were really the same word, then
Hebrew and Sanskrit could not be members of two different families
of speech, or we should be driven to admit that Adam was borrowed
by the Jews from the Hindus, for it is in Sanskrit only that Adima
means the first, whereas in Hebrew it has no such meaning." 2 In this
we have the two sides of an arch, impassable until the key-stone is
dropped in. Adima appears as the first man in India, as well as in
Jewry, because both are independently derived from the common
source in Egypt, where Atum is not only the first created, but selfcreated. "I am Atum, Maker of the Heavens, Creator of Beings
coming forth from the vVorld, making all the generations of existences, Lord of life, supplying the Gods." 3 Also A TI (Eg.) means
the King, the first, chief one. Adima has for consort an Eve in
India, as in the. Genesis, because the original of both is the
Genitrix, the goddess of the Great Bear, and mother of flesh (Af),
as Aft in Egypt. We shall find two oi three Eves in Africa.
As another illustration of comparative mythology, the Fijian
divinity KALOU-GATA, when juxtaposed with the Egyptian HarMakheru, will shed a light on his name and nature; Ma is truth
and true ; Kheru is the word or voice. Plutarch tells us that when
fsis felt herself to be with child (i.e. when she quickened), on the 6th
1

Pierret, p. 452.
8

VOL. I.

2 Max Miill~r, Science of Relz'gio11, p.

Birch, Eg. Rt'tual, cb. 79

302.

A BooK oF THE BEGINNINGS.

day of the month Paophi, about the time of the autumn equinox,
nearly six months before the time of the vernal equinox, she hung
an amulet or charm about her neck, which when interpreted signified
a TRUE VOICE. 1 At that moment the one Horus was transformed
into the other whose title is Makheru the True Voice. Now the
Fijian KALOU is the God who is as good as his word, and fulfils
what he promises. The first Horus was a dumb image of the Word,
the flesh-type in embryo, the promise of life to come. The second
-after the quickening-was the True Word, the word of promise
made true, or as the FiJians have it, the God who fulfils what he
promises, and is the Justified. 2
But we must keep to our words.
'_According to Wedgwood, the word WAKE is the old Norse VAKA,
Gothic WAKAN, Anglo-Saxon WACIAN, German WACHEN, to wake,
0. H. G. W ACHAL, A.-S. W ACOL, Lat. VIGIL, waking. From 0. N.
WAKA, to wake, was formed VAKTA, to observe, watch, guard, tend.
The corresponding forms are 0. H. G. W AHTEN, to watch or keep
awake, to keep guard; G. W ACHE, watch, look-out, guard ; W ACHTthe guard; Du. W AECKE, W ACHTE, watching, guard, and E. WATCH,
N. Fris. WACHTGEN, exspectare, and from Northern Fr. descended
E. WAIT and WAYTE, a spy, explorator.
These are all derived from the root represented in Egyptian by
U AK, a festival, and UKHA, to seek and search after. In- the funeral
WAKE and the statute fair of that name, we have the festival. In
the Irish WAKE of the dead we find the seeking, searching, and
calling after. The Christmas Waits (or WAIKTS) are a form of the
seekers for the winter sun, as in the Egyptian search after Osiris
during seven days or nights, whose UAKA, or festival, is kept by us
_ at Christmas, as the end of our year.
The Egyptians held an annual Wake or feast of the dead, called
the Uak Festival, on the I~th and 19th of the month Taht, the first
month of their year. And in Egyptian:we find the primal KAKA, to
rejoice, eat, feast; KAKA (Choiak), a festival; KHAKH, to follow, seek
after, chase.
KAK (Eg.) is darkness, and all watching turns on that.
The stars were the earliest watchers on this account. The sun
that watched through the darkness, was named KAK or HAK. The
modified AKH is the name of the illustrious watchers, the stars,
and the Akkadian moon-god. The earliest WAKE is the KAK,
as in the. Assyrian KAK-KARRIT, an anniversary. The first
watching is KEKING, or KEEKING. KA-AKH (Eg.) denotes a calling
for the light, or for the dead, manes, spirits. And in a magic
papyrus at Berlin occurs this formula of KA-ing or KHA-AKH-ing,
" KHAAKH ! KHAKHAKH ! KHARKHARAKAKHA ! "
An invocation that probably preserves the language of calling used by
2 Hazlewood, FiJian DicNonary.
1 Of Isis and Osiris.

EGYPTIAN ORIGINES IN WoRDs.

th~ oldest watchers in the world, who besought the AKH by night
and rejoiced at certain recurring periods, and held their KAKA, and
uttered what the costermongers still designate a" KIHIKE," z'.e. a kind
of hurrah, a cry in praise of, to call attention to. 1 The Hebrew
AKAK-AK (n~ nn~) means to cry out AK, or AH, as a mode of invocation., KA-KA (Akkadian) is to confirm the word by repetition of
KA, to speak. TheAKKADIAN Amen (AMANU), is "KAK-AMA."
The word YES, we are told, is Anglo-Saxon, the same as the German
J A, and it conveys the historical information that the "White masters
of the American slaves who crossed the Atlantic after the time of
Chaucer had crossed the Channel at an earlier period after leaving
the continental fatherland of the Angles and Saxons." 2 But IA, the
equivalent of YEA, means Yea, Yes, Certainly in Egyptian, and may
have been in the island thousands of years before an Angle, Jute, or
Saxon came. It is questionable, too, whether YEA is not distinct from
Yes. Chaucer always distinguished between them, and in the original
tongue IA, the sign of assent and assuring, can be paralleled by HES,
to obey, be obedient, which goes still farther as KES, to bow, bend down,
be abject. Here are three degrees of !A, HES, and KES. IA with
a mere nod of assent, HES a bow of obedience, and KES to bend
down abjectly and entreat. The English Y like the J is not a primitive, and was preceded by the G or K. YESTE is GEST, a history.
Yes was the earlier GESE. The YES is an earthworm, and this has its
prototype in KEK-later KES- (Eg.) a worm. YIFFE was GIVE; YESTE
was GEST in Anglo-Saxon. So that YES may have been GES or KES
(Eg.) meaning to bend down, bow; in fact to enact our Yes in gesture
speech. This has the emphasis of Chaucer's Yes. KES (Eg.) means
to lie down, and this we have as GISE, to recline. Our YES is also
GES or GIS, as an oath. "By Grs, and by St. Charity" (Ham. iv. 5),
and Grs corresponds to KHES (Eg.), a religious rite. GIS has a variant

in GosH.
When the word CURSEY is found in Cornish English signifying a
friendly chz.t in the house of a neighbour, it is forthwith assumed that
CURSEY is the French CAUSER. But KHER (Eg.) is speech, to speak
a word, and Sr, to pass, has the sense of m passant. KHER-SI would
be a passing word. "KAU" (or Ka) (Eg.), to call, and say, is a distinCt
root, it exists in the Cornish Cows, to say, speak, tell, and '' Ser"
(Eg.) means privately. Perverted pronunciation is by no means such a
factor in the development of language as it is assumed to have been.
There is no need for going to the Sanskrit SVETA, White, for our
English wheat, when we have it extant as wheat in the Egyptian
UAHIT, corn, and HUT, the white corn. Wheat, we are told, means
the white corn. So it may, but not simply so. The Egyptian HUT
is white, also Hut is the white corn or wheat. But white is not
1
2

"Chi-ike," Slang Dictionary. Rotten.

Max Muller, Lectures, first series, p. 225.
L 2

A BooK oF THE BEGINNINGs.

the origin. Some of-the most famous wheat iri the world was the
oldest RED corn. We may get at the original signification in another
way. " U AHIT " is the Egyptian word for corn, extant as our English
wheat. The terminal T is a suffix. Hu is corn, aliment, :white, and
UAH, a name of corn. UAHIT without the IT (Hit) signifies to
cultivate and increase, it is likewise the name of the ploughman, the
cultivator.. So that UAHIT, or wheat, is named as the cultivated corn.
Thus the name of wheat in Egyptian signals the nature of this corn
in contradistinction to the cereals that grew wild and uncultivated, and
the UAH, to increase and augment, shows the joy of producing the
HiT (Welsh Yd) by means of the Uah-Heb, the Ploughman. The
root of "U AT," water, green, green things, shows that " U AHIT" was
also named in relation to the need of water in cultivating it. Green
rather than white is the colour primally associated withwheat. And
here one of many byeways opens, which the present writ.er must not
follow. The reader will perceive that the provincial pronunciation of
the word "Wheat" without the e, i.e. "WAHIT," preserves the sound
of UAHIT, and makes Egyptian still the spoken tongue.
One of the Irish names for wheat is CRUITH-NEACHT. In Egyptian,
arable-land and a field sown with corn is" NAKHT;" "KAR" is food,
i'KHARU "is bread, therefore" CRUITH-NE~CHT" in Egyptian denotes
the bread-food of the ploughed land, and this is the Irish name for
wheat. Here again the name, like that of wheat, tells us that it was the
cultivated corn, therefore the corn first cultivated. The ancient Scotch
were called CRUITNICH, rendered corn-men~ This in Egyptian, KARUAHIT-NAKH, is the corn cultivators,which agrees with the tradition
of the Welsh that the God Hu, whose name signifies corn, taught the
first settlers in these islands the art of growing wheat, preious to their
emigration from the land of Hav, that is, in Cornish, the land of corn.
A kind of corn highly thought of and much gr9wn in Sussex is called
CHIDHAM white; this in Egyptian, KHETAM-HUT, reads the golden
corn. The English BERE for barley and BEARD, an- ear of corn, are
the Egypt.ian PAR and PERT for grain. Pliny says the oldest name for
corn in all Latium was FAR. This is a form of the word PAR. The
Maori PURU for seed, PAROA, flour and bread, and the Irish POR,, seed,.
for race, are from the same root. PAR was the name of the seedtime in Egypt Another type-name . for grain is supplied by AB,
corn, earlier KA-AB, food-corn, whence the Zend and Sanskrit Y AVA,
Lithuanian }AVAI, and English Gipsy Grv, for wheat. ZEA, ~lso the
oldest known Greek name of barley, derives from the Eygptian Sif
(Su), corn, bread, seed, the boy as seed; earlier KHEFI, Harvest
CREEING is a word used for steeping grain, whether rice for a
pudding or wheat for making furmety, by putting it into an oven
to become soft. CREED and CREEDED describe the proce&s of ovening without baking. In Egyptian KRA is the name of the oven or
furnace, and the form of the word for the thing CREED when done

EGYPTIAN ORIGINES IN WORDS.

149

would be KRAT. It must have been used for malting or distilling,

as the KARAU is the jar, a vessel from which steam is issuing.
And this gives us the Welsh word for strong ale, whilst KRA, the
furnace, with the Egyptian terminal T, yields the word GRATE.
Bopp works a long way round to derive the word BERRY from
the Sanskrit BHAKSJAM (BHAG-S-JA-M); it is the Egyptian PERRIE
or PERI, food appearing, with a branch sign of bearing; PERU, to
put forth, manifest. BERRY (Eng.) is a flood, and in Egyptian
PERU is to pour forth, flow out. PER (Eg.) also is grain, corn, PERRI
is a granary. In English to BERRY is to thrash corn, and the
thrasher is a BERRIER, which~ according to Egyptian, is the person

who makes food appear.

PEF (Eg.) is breath; PAIF a gust or puff of wind. In English
PUFF is a name of the breath. To PUFF is to blow with the
breath, to pant; to PEFF is to cough faintly. PEFS (Eg.) signifies to
cook, bake light or lightly. PoBI (Welsh) means to bake. English
PUFFS are light tarts. From PEF, light foo<!l, we derive the word
BEAVER, a very light intermediate meal. Another name for BEAVER
is BAIT. BAAT in Egyptian is food, a kind of loaf called " BOTHS " ;
BAAT is especially food distinguished from flesh, and this is the
character of our BAIT or beaver, which is ameal without meat.
In Egyptian USKH and SEKH are variants of one word. SEKH is a
liquid, the same as suck and sack in English. USKH gives us our
river-names of EsK and the Irish UISGE and SUCK (river), the ISCA
and WHISKEY. UISGE combined with BAKH (Eg.) for beverage,
forms the word USQUEBAGH. SHEKU (Eg.) is an intoxicating drink,
and SEKHT is the Goddess of drinking and of fire. USKH passes into
Ox, as in Oxford, the waterford. But Egyptian shows that Oxford
may mean much more than this. The USKH is also the Hall, the
Temple, with the leash of feathers for determinative, and Oxford as
the place of the Halls of Learning is the USKH-ford in the Hieroglyphic se;nse. The Hall, the Abode, is determined also by the
quadrangular sign. This likewise appears in the buildings and the
four-cornered cap of USKH-ford.
Again USKH (Eg.) means broad, wide~ to range, stretch out, extend,
and there is .an old English cry used in hunting, "ASYGGE," "ASYGGE,"
in the sense of making a broad and extended cast round about.
"Ye shall say ' ILLEOSQUE, ILLEOSQUE,' alway when they fynde
wele of hym, and then ye shul keste out ASSYGGE al abowte the feld
for to se where he be go out of the pasture, or ellis to his foorme." 1
This "ASSYGGE," never yet explained, is the Egyptian UsKH, to
stretch out, to extend, range out, and around. The instructions are
to cast out broadly and ring round on a large scale to ensure the run.
A collar is one type of the U skh.
In Egyptian SEKTI is a bark; one name of the bark on which
1 R~Nq. A ntiq. i. J 5.3

A BooK oF THE BEGINNINGs.

the sun made its upward passage from the lower signs,
The
divine bark of the Gods was the SEKTI or SEKT when contracted.
SKT may be read SKAT, and the SKATE survives with us as a
small boat or .wherry. The wherry, by the by, is the Egyptian
URRI, a. form of carriage. The wherry carried passengers. The
SAKTU or mariners were the rowers of the boat, and in English to
SKUT is to stoop or crouch down, as the rowers do in pulling. SKAT is
Egyptian, for towing and conducting a boat. SKA is to cut, scrape,
play upon. SKA is the plough that cuts the earth. SKAT is to tow
or conduct a boat on the water. Our form of SKAT in scraping,
cutting, ploughing is applied to SKATING on the ice; like the original
SKAT it is still conducting on or over the water, whilst the SKATE
now represents the SKT, or divine Bark of the Gods.
KHEN (Eg.) means to go by water, to navigate, impel, convey.
The sailors are the KHENT, a means of navigating as rowers. But
KHEN is also to impel, to blow, as a means of sailing, and in this case
the impeller, the KHENT, is the WIND. The word KHENT becomes the
English WIND. To winde is to go, to bring, and the wind was the means
of going and bringing by water, by which the boat WENT, and therefore was the WIND or KHENT, the impeller, the conveyer, the sailer
or cause of sailing and conveying. It was not named merely for its
going, but as the means of going by water, and the antithesis to water
which was at first the natural opposite of going. Answering to KHEN
(without the terminal), to blow, puff, impel, blow away, avert, we have
the form WINE (the wind) used in Somerset, and WINNY, to dry up.
KHENA (Eg.) also is to refuse, and WINNA (Scotch) signifies will
not. KHENA is to be agitated, fearful, and WINNY means to b_e
frightened. KHENA is to blow away, puff away, inspire, avert. This
process we call WINNOWING. KHENA is also to attain, alight, rest,
and WINNA (Eng.) is to attain, reach, gain, WIN. These prove the
equivalence of WIN and KHEN, WIND and. KHENT.
The root of ANIMA, wind, breath, air, soul, has to be tra;ced back to
Khn (Eg.), to blow, puff, breathe, whence wind, in the form AN.
The spirit, or anima, founded on breath, is not so much the breath as
the breathing, the repetition of breath. The root "AN " (Eg.) is
neither blowing nor breathing, but.nieans to repeat, renew. It was the
repetition and not the vapour on which the observers founded the being.
AN is being and repeating in one. So with the word SPIRIT. This is
not derived from the breath, but from the breathing. SEP or SPI
(Eg.) is a time or turn, manifestation, spontaneous act. RET (Eg.)
means repeated. SPI-RET is the spontaneous manifestation repeated
in breathing.. This is shown by the SPIRT, for a short space of time
or a brief emission.
The Mum (Mummy) was the very self preserved, the self-sameness
kept in death. The Egyptian MUMU means also, or. likewise.
It is extant in the French MtME, for self, which signifies likewise

'

EGYPTIAN ORIGINES IN WORDS.

and also. The MUM type of the self-likeness yields the Zend MAM
fOr me; Lap, MoN; Yakut, MIN; Mordvinian, MON; Akkadian,
Mu ; Finnic, MA; Esthonian, MA ; Proto-Median, MI ; Zyrianian,
ME; Etruscan, ME; Ostiac, MA ; Welsh and Irish, Mr; English,
ME; and Latin, MEMET, for me, myself. MUM in English means be
silent, hold your tongue ; MEM, in Quiche, to be mute; IMAMU,
. Mpongwe, to be dumb; MAMU, Tahitian, to keep silence, and MUMU
in the Vei language, because MuM in Egyptian means death, dead,
s:lent, of which the Mummy is the ideograph. MEMN (Eg.) is a
memorial, and the MUM was the memorial figure of the dead, by
which they were kept in mind and memory and re-MEM-bered. MUM
was the visible, not an abstract form of memory, and our mumming
was a similar mode of representation. Thus Memory, from MEM, the
mummy image of the dead, and REK.H (Eg.), to know, or the Intelligence, was named as the faculty of keeping the dead in mind, and being
able to reproduce their likeness, or figuratively make the mummy.
To keep the Mummy (Mum) constituted the first Memory. The
later phase is to call up an image mentally. The MUM type was continued in the MOMENE, an idol, and the MAMMET, a puppet, idol, the
dolly, the Mammy, a Swiss doll; and in the image of Memory.
The internal organs of the body, the type of which was the heart,
all that we call the viscera, the inner support and mainstay of life,
were designated the "BESK " by the Egyptians, with the heart for
determinative, denoting inward substance, the seat of life. With us
the BESK. survives as the BusK., a piece of whalebone or steel, worn
inside of STAYS tp give support and keep them straight. To BusK.
a lace is to put a stiff tag on the end called the husk point. The
BUSK. in the stays still images the BESK. of the body.
In Egyptian hemp is named HUMA, and flax is HUMAMAUI, i.e.
hemp made bright or beautiful. In India the HUMA for hemp becomes
UMA for flax, and the Latin LINUM, for tlax, adds the LIN of Linen
to the UM, UMA, HUMA, of flax and hemp. RENN (Lin).in Egyptian
signifies the unblemished, the pure, the virgin. If applied to blanching, this would be the bleached. RENN -H UMA would be the bleached
or whitened hemp. The full word is RENEN, the virgin, pure, unblemished, hence the white. N often interchanges with M, but the
Greek 'JI.{vov, the Welsh LLIN, Irish LIN, old Norse LIN, German
LEIN, and English LINEN, only repeat the RENN or RENEN as the
hleached, the virgin-white.
Flax is the prepared hemp. This we may derive from REKH, to
full, purify, make white. P-REKH (Eg.) or F-LEK.H is the thing
whitened, purified, blanched, whence flax. Whilst the word bleached
is the REKHT (P-REKHT), the fulled and whitened.
In Old English cloth is TUCK, the TUCKER was the weaver. Tucker
Street, Bristol, was an abode of the weavers. TUCKING Mills are
extant in Cornish village names. The nqme has been derived from

--:-,--.

,_- .-- ---....----------- ---:--.-----

',I

. A BooK

OF THE

BEGINNINGS.

that of the river Toucques in Normandy. But it goes back to the

origin of weaving as crossing. TUKA (Eg.) means crossing, to cross, .
twist, unite, attach, as in weaving. The crossing is still visibly preserved in the texture of DucK, and the pattern of TICKING. Duck
was the especial w~ar of sailors, the crossers of the waters, a form of
the Ducks.
The HEARSE, we are assured, simply means a Harrow, because in
French the harrows used in Roman Catholic churches for holding
candles are called" HERSES." 1 Our hearse is the Egyptian "HURS,'"
a wooden head-rest, the Assyrian IRSA, a bed or couch. This
might be for the living or the dead, and it is supplemented by the
word " HERSA," signifying on it, and after. The " HEARSE " has both
meanings. Hearses were set up in churches after death. Hearse
is also an English name for a hind in its second year, the year after
the term of its being a hind calf. The custom of following after the
hearse likewise illustrates this meaning. The same thing as the
Egyptian HURS, a head-rest, has been found in the crescent-shaped
objects discovered in the lake-dwellings conjectured to be head-rests. 2
In English one; form of REAM is to hold out the arm to receive. In
the hieroglyphics the" REMN " is an arm, to touch an arm, shoulder ;
a hieroglyphic action with the arm. REM also means to rise up,
surge up, weep. In English REM is to cry, moan, froth up, stretch
forth. REM is cream, and to cream. This motion of surging up and
_going forth is the act of yearning and grieving expressed by the word
ERME, used by Chaucer in the Pardoneres Prologue.
"I cannot speak in terme,
But well I wot thou dost my herte to erme."

ERME, to grieve, to lament, is one in English with REM, to moan,

cry, weep. And the Egyptian REM, to weep, also reads "erm," ~c
cording to the placing of the vowels. Further, one hieroglyphic sign
of ERM or RMEN is the arm; that is ARM in English. To stretch
out the arm, to take, to desire to take, being a form of ERM-ing or
REAM-ing. Hence to stretch out the hand to take is synonymous
with grieving or weeping with desire, that is yearning. To ream i~
English is also applied to stretching the legs. It is supposed that to
ERN or YEARN is a corruption of ERM. But the more we see of the
Egyptian origines, the more we shall doubt the breeding capacity of
corruption as a generator of language. It is tJ.:ue that ERN or RUN
has the same value as ERM or REAM.
Running is the contrary to standing still, whence the iqentity
of flowing and- running. To RUN is equivalent to REAM-ing in
stretching the legs. . REM, to weep, is the same as ERN, to RuN or
RENDER, to melt down. ERM and REAM, ERN and RuN, all meet in
1

Brewer, Dictionary of Phrase and .Fable, 393

I>rawings by Dr. Keller.

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EGYPTIAN ORIGINES IN. WORDS.

153

this sense of flowing, and in that of a motion toward, as in yearning,

rising up, stretching forth. RENN in Egyptian signifies to dandle, a
nurseling, and may denote the mother yearning over her child ; such
is the image. In the hieroglyphics the signs for m and n have at
times the same value, Ma and Na both read of, from, to, by. Nu and
Mu both denote water. The word REMN deposits a rem and a ren,
our erm and run, hence the interchange of the one with the other.
URM (Eg.) is a name of the inundation, the overflow. In English
URNE is to run. The URN is a synonym of RuN or to URNE.
The prototype of our tea-urn is an Egyptian vase with a spout, the
Kabh sign of refreshment and libation.
Three of these joined
together constituted the symbol of the inundation or URN, that is,
with permutation of m and n, an URN. It may have a bearing on
the subject that an URN measure contains twenty-eight pints. The
URM or inundation, says Plutarch, at its highest rise (at Elephantine) is
twenty-eight cubits, which is the number of its several lights. The
Egyptians, he observes, consider the risings of the Nile to bear a
certain proportion to the variations of light in the moon. The number
twenty-eight is also a mystical measure of time.
The REM is one thirty-second of a measure of land ; one Rem
is a span. The quantity may also be varied, as the word REMN
means the extent, extending to, up to, thus far. The Irish ROM
or ROME, from whence the ROME-feoh was a certain extent of land.
In a report on the state of Ireland made to Henry the Eighth we read,
" First of all, to make his Grace understand that there be more
than sixty countries, called Regions in Ireland, inhabited with the
King's Irish enemies; some regions as big as a shire, some more
some less unto a little; some as big as half a shire, and some a little
less; where reigneth more than sixty Chief Captains, whereof some
calleth themselves Kings, some King's Peers in their language, some
Princes, some Dukes, some Archdukes, that liveth only by the sword,
and obeyeth to no other temporal person, but only to himself that is
strong: and every of the said Captains maketh war and peace for
himself, and holdeth by sword, ap.d hath imperial jurisdiction within
his ROME. 1' This is the ROM or ERM of Egypt, the measure
of land extending to, as far as, the border or limit determined, that
is, the RIM, margin, the space or ROOM.
The hieroglyphic RENN for cattle is a noose or cord for the foot of
the animal, to determine its Run or Remn when grazing. From this
lowly origin it rose to become the ring-enclosure of the royal names.
The English RIM for margin, edge, circuit, answers to REMN
(Eg.), extending to, so far as, up to. With the (Eg.) article prefixed,
we get BRIM, as the RIM. And here the RIM (Eg.), to rise and surge up,
has another correlate. The REM or BRIM, as sea-margin, is not only
the edge, but the sea, the flood, the surging-up itself. Another BRIM
or BARM is the uterus, the bosom; _BARM a:lso being a name of yeast.

----=------~-~~

154

---~

A BooK oF THE BEGINNINGS.

REM (Eg.) the extent, boundary, at the place of, may be written
ERM, or ELM, the name of the elm-tree in English, and thinking of our
universal hedge-row Elms it seems likely that the Elm is named as the
tree of the boundary, the extent, at the place of, the edge or hedge,
the hedgerow elm. This tree of the terminus is also a sacred tree, used
for the coffin, at the end of life. The elm or Ailm of the Bethluisnion
Tree-Alphabet is A, which answers to the Runic A or ARM. In this
In Devon, the elm is
case the boundary is at the beginning.
called ELEMEN, and in the Gaelic LEAMHAN or LEGMAN we have
the equivalent of the Egyptian REMEN. This "REMEN," the type of
boundary and extent, takes another form in the Gaelic RUlMNE, a
marsh land, as in Romney Marsh and Ramsey in the Fens. Marshes
were limits. And still another in the port of LYMNE, from which an
ancient road runs across the Kentish hills to Canterbury called the
Stone Street. ERMIN Street, which joined London and Lincoln, is
also a form of REMEN (Eg.), extending to, and has no relation to
Paupers. It is one of the four great roads ascribed to the Romans.
The names, however, will show that the Romans did but follow and
reface the track of our far earlier road-makers and boundary-namers.
-In LAMBOURNE, Berks, the bourne repeats the REM as the LIMIT
and extent, and the REMN (Eg.) with the article the (P) prefixed
passes into PERIMETER for the circuit, the orbicular extent. The
RIM, Akkadian, is a mound.
This REM (Eg.) at the place;
REMN, the extent, enters into Sanskrit as RAM, to stop, stay,
remain; the Gothic RIM-IS, Lithuanic RAMAS and REM-TI; Latin
REMANEO, to stay, continue (also REMANO, to turn, flow back)
and our English word remain, which is an equivalent of REMN
(Eg.) at the place, and REMNANT, for an end.
UAH, UAS and UAM are interchangeable words in Irish for
the top and summit, the supreme height. In the hieroglyphics
UAH is the crown, the word also means very much. The Uas is
a sceptre, the sign of supremacy, and the Uam-ti is a rampart,
a raised wali or height. Whilst the root U A sig11ifies the one, the
one alone, solitary, isolated, equivalent to the top and summit.
In the North of England the word '' LEET" is used in the
sense of a meeting of cross-roads. In Essex the fuller .form is RELEET. A two-releet is the meeting of two roads ; a four-releet a
meeting place of four roads. Our words road and leet both derive
from the Egyptian Ru, a road and pathway; the French Rue, a
street, with the terminal T suffixed gives RUT, our ROUTE and
ROAD. The point in releet is the meeting of the roads. This we get
from ru, road, division, and ret, several, repeated, bound up together.
we have the LEET as a meeting answering to RET, repeated, several,
and with Ru or ret for the road, and a division, we get RU-RET
t)r RE-LEET the meeting of roads. The same word as RU-RET
(re-leet) is extant in th~ hieroglyphics, as ret-ru, with the meaning

EGYPTIAN ORIGINES IN WORDS.

155

of entire, answering to the totality of the RUT or road in RE-LEET.

There is an old word SART, applied to a piece of woodland, newly
stubbed up and turned into arable land, which the Egyptian SART
perfectly explains. SART means to sow seed and also to cut down,
prepare, to dig, plant, sow, grow, renew, and augment. A form of the
word exists in the Latin SARTURA, mending and weeding, but the
English keeps all the senses of the Egyptian. "ASSART Rents" was
the term employed for the payment made by those who recovered
such lands, and SERETH was the earlier name of the territory of the
Barony of Tir-hugh called Tir-Aedha, in Donegal, in the sixth
century.
_
To grub or GRAFF land is to break up the surface for the first
time. And in Ireland the peasantry use a sort of double axe for
rooting in graffing the land, called a GRA!t'AN. This supplies a
type-name for lands -such as Graffa, Graffee, Graffy, Graffage, meaning
the grubbed land. GRAFF is the Egyptian KHERP, the first cultivated land. A form of it is extant in the GLEBE land, sacred to
the Church, the name of which points to a primordial form of tenure
and cultivation. KHERF also signifies an offering of first-fruits,
a supply, a CROP, sufficiency ; to pay homage, consecrate, which

meanings apply to the GLEBE land.

The CELT-Stones are the KART stones by permutation, and these
are the stones cut by the mason who is the KART. Kar-Nater is
one name of the Mason.1 NATER means to cut,. plane, work,
make smooth. Kar is the stone, and t the participial, so that
the KART is the cut and smoothed or polished stone.
One form
of the KAR stone is the teste, KAR-IU, and KART!, the two Kars
are the testes, the KART is th_e cut stone, and in English this
cutting of the stone is to GELD. Our Kelt stones then are named
in Egyptian as the KART stones, cut and polished by the KART!
or KAR-NATER, and the KELTJE bear the same name as these cutters
of the KELT stones who in Egypt are the KART!, the masons,
the stone-cutters and engravers on stone, the stone-polishers, in many
lands; the men of the Neolithic Age and Art. Every way we take
leads to Egypt, every word we hunt down runs to earth at last in the
land of the Rut and the Karti, or the Kafruti, who were the Rut
of the primordial race.
The term WmN is applied by miners to certain hard rocks.
" WHIN Sill " is a sheet of basalt, spread out between the carboniferous
limestone strata. Our WHIN is the Egyptian Han ; and Hanna
. is a quarry, to yield. tribute. The Han-ser (whin-sill) is the rock
that pays for quarrying. Our whinstone is a basalt used for whetstones. This is the AN stone, also used by the Egyptians for whetstones,2 the AN that gave the name to their typical column. Ba-salt
again is ba-sert (Eg.), gravingstone.
J Drmlmzii/er, ii. IJ4 a,
~ Ro:;ellini, 11. C. 33, 14.

A BooK. oF THE BEGINNINGS.

. "THRKPE" is used for arguing, disputing, maintaining, saying,
and has a meaning of urging, insistance in saying. The Egyptian
deity Taht is the scribe of the gods, lord of the divine words.
He is called SA, the clever, skilful. His name Taht denotes the word,
mouth, tongue, speech, and his "rites " are called "TERP." A rite
is a formal act, in this case of the utterer, Taht. TERP may be
dissected, as Pis the article. The word ter means interrogative, ques-.
tion, who? what? This includes discussing, arguing, and maintaining,
that is THREPE or TERP, the RITES of Taht, the tongue or speech.
Burns speaks of "some devilish CANTRIP sleight." Cantrip-time is
the season for secret magical wizardly practices. The Gaelic cantrip
is a charm, spell, incantation, evocation of spirits. TERP (trp) signifies certain rites of Taht, the revealer or interpreter of the gods, and
charmer of spirits. KHAN has the meaning of inward, interior, hidden,
and is related to the dead. KHENF is the food offered.to the dead.
KHEN is a time. KEN-TERP would be the time for certain rites of
revelation, known as CANTRIP-time.
The word Day is synonymous with the Egyptian TUAI, time, morning, the morrow, as we say, the morrow-day. TUAI also denotes two
halves, _and the day is one of these, the light half; the lower hemisphere
is the TUAT as the other half. But day has an earlier form in DAG;
TEK (Eg.) is crossing over, and T AKH a frontier, whence a crossing over
from one side to the other is a DAG. This sense of day as boundary,
so much cut off, gives a name to the instrument for cutting off, as
the DAG, ari axe, and the DAGGER. To DAG or DOCK is to cut off.
A Dagon is a slice cut off. And to DAKER is to work for hire after
the day or DAG is over, the boundary crossed. DUCKISH is twilight.
T AKH, a frontier or cut limit, becomes DEKE, a ditch. It is said
of a man whose life is cut off, " it's all DICKY with him." The
DIG or DucK is the crosser over the water. A DoG-LOPE IS a
boundary between houses that belongs to both. DAG is boundary;
T AKH (Eg.) is frontier, and RuPU (lope) means either. When the
dog turns round before lying down, he is said to be making his DOKE,
his boundary. Time was t:ut or TICKED off by TEKHI, goddess of
the months. TEKH is a name of Taht, the moon-god in his secondary
character. This was represented by the dog-headed ape. TAG in
English is one who assists another at work, in a secondary character,
as the dog the shepherd; in the same way to dog is to follow
after. Here our dog of the man in the moon, Taht, is TAG or TEKH
by name, as the secondary and following character. Tekh (Eg.) is
to fix, attach; the DAG was formerly the fixed day, and the dog is
the animal attached to man.
TEACH, we are told, comes from the Anglo-Saxon T ACCAN, to show.
Taccan is a developed form ofT AC or TEACH, no matter where it may
be found. DICH (San.), to show, and the English TEACH are anterior
to taccan,, an~ the Greek o~IKVUf.l. TEKHis Egyptian, the name of

EGYPTIAN ORIGINES IN WORDS. -

157

Taht, who was the teacher; the illuminator, revealer, shower, personified. Nor does TACCAN, to show, go to the root meaning. We
only get to that when and where the various meanings meet, as in
TEKA, to illumine ; TEi(A, to see, behold, fix, attach ; and TEKH, the
divine teacher. The first teaching or TEKHING was by reckoning
the transits of days, moons, months, stars, as they crossed over, and
ticking them off on the digits by tens in the reckonings_ of time.
Hence Tekhi was Goddess of the Months, and Tekh, the lunar God,
the Teacher, as reckoner, calculator, measurer, the ticker-off of
periodic time.
The name of the duck answers to the Egyptian TEKH. TEKH or
TEKAI is the OTIS TETRAX, also the "ibis, and is not known as the
name of a duck. But it is known that the wild duck covers up her
eggs with moss or grass every time she leaves them, and this is a
form of ducking or TEKH-ing. TEKH (Eg.) is to hide, to escape
notice of, to duck. Either would supply the name, and both senses
meet in the one. word TEKH, our duck. The Assyrian Tukhu
means the descending, or more literally, the ducking Bird. This is
the same word with the same meaning as Duck, although applied
to the Dove, doubtless from its motion.
URT is the Egyptian word for Bird, and the B as representative
of the Article forms the word BuR.n. URT the old first genitrix is
the Brooder or Breeder, our Bird being named as the typical URT,
the brooder on the Nest. The Urt Crown, composed of the two
Serpents; was representative of both truths, of puberty and maternity,
showing that the Wearer was the Bearer or Breeder, an image of
Ta-Urt, or with the other Article, B-URT, the Bird; Scottish BURD,
as in "BURD Ellen," who was also the Brooder.
The word DATE; the name of the palm-fruit, still preserves .the
name of T AHT, and of his reckonings or dates made upon the palmbranch of the panygeries. T A is to write and register; Tat was the
registrar of dates, and his account was kept on a branch of the palm
that bore the DATES as its first fruits, the numbers (DATES) as
its last.
The origin of the word TREE may be traced thus: REP (Eg.) means
to grow, bud, blossom, shoot, take leaf. REP and leaf are equivalents. With the article the, we have TREP, the budding, leafing,
flowering, growing. This modifies into TERU (Eg.) with the meaning
of roots and stems, by aid of which we get pretty near the tree ..
The u passes into e, and we have the word TREE .. The family or
house-tree is the TREF, the TREV, TORP, and DORP, and the word
contains the roof-T-ROOF-hence the ROOF-tree as the TREF.
The REP, REF, or ERP, Greek ERPE, is an Egyptian temple, the
sacred house, RooF, or, with the prefix TREF, as in our TREVS and
TRES, which will be separately described.
But the meeting-point _of Tree and Three may be here noted in

A BooK OF THE BEGINNINGS.

relation td the ERP, ARP, or REPA, who is the Branch, or Tree, and the
representative of the three-as the manifester of the father and mother
-he being the three in one, which is also typified by the leash of
feathers.
The name of T AHN is found applied to such various things in the
hieroglyphics as to be very perplexing. It is certainly applied
to tin andother metals. It is found in the form of crystal, hyaline,
rosin, and probably glass. Our English words TIN and THIN will
give us the determinating idea that correlates the whole of the
substances named. TIN and THIN are one word. Tin is that
which can be beaten out thin. An old form used by Chaucer, TEYNE,
is a thin plate of metal or tin ; Latin, taenia, Greek, T AINIA. In
Egyptian TUN signifies to extend, spread, or lengthen out; TAN
(Zend) is the extent ; and those substances which would do that or
become THIN are the T AHN of Egypt. Glass is T .AHN, or thin
enough to let light through. This principle of thinning by spreading
out and TEN, to the fullest extent, explains how THINDER and
YONDER meet in one word that includes TINDER, as that which is
spread or thinned out. It likewise illustrates how THUNDER and
TINDER meet in the same word, with the same sense of spreading
to the farthest extent and uttermost limit, the one audibly, the other
visibly. TANNING by beating is a process of THINNING. In Numbers
ten is the extent of that division, as ten (Eg.) is the total amount.
It is said that the name of the "Kit-Cat Club" was derived from
Christopher Kat, who supplied the members with mutton pies. But
KIT-CAT is the name of an ancient game played by boys. KIT or
KITTY is little, small, as in kitty-wren; also a quantity. KIT-KAT, a
small quantity, is the Egyptian Kit-KAT, a small number, a few.
This makes the name of the KIT-CAT club signify a select few,
whether or not it was known to the members. And this, it would
seem, is the likelier origin of the KIT-KAT portrait, a three-quarter
length, or the little picture.
The Druidic KoMOT, court or division, and later witanagemot is
Egyptian by name. The KOMOT was the department in which a
Druid was empowered to teach according to the grant and privilege of
the lord of the territory. 1 Qne form of the Egyptian KHEMUT was
a shrine, place, enclosure. UITA (Eg.) means to examine, specify,
decide; UITAU, speak out, give out, voice. The WITA-GEMOT is
thus the court or parliament invested with power to debate, examine,
verify, and decide.
The Brehon Laws are probably named from HUN (Eg.), command, rule, to rule, flog, restrain, make to turn back, order; HuN,
sanctity, majesty, royalty, divinity; and PRE, to show, manifest, explain. PRE-HON is to show, make manifest, explain the sacredness
of rule and government, as set forth in the laws. BRE also answers
1

Ba,-ddas, vo), ii. p. 31.

EGYPTIAN ORIGINES IN WORDS.

159

to the BAR (Eg. Par), BARRA (Gael.), the high place, BARRA (Gael.),
a court of justice, the bar of justice, where the manifestation of
the HuN took place and the culprit was hung.
AUTUM is a slang term for an execution by hanging, supposed to
be connected with autumn by means of the drop or fall of the lea
In Egyptian ATHis to drag, to draw, and AAM is a noose. ATH-AAM
is to draw a noose, and hanging is a process of execution by means
of drawing the noose. The slang autum is a derivative from Egyptian. ATAM (Eg.) also means to enclose and exterminate, as hanging
does. This is related to Atum, the great judge, the avenger. TEMA
is a title of the justiciar, who executes justice. Au to chastise, punish;
TEM, a criminal, offers another form of autum applied to the
punishment of a criminal by drawing a noose.
In the "Babee's Book," an old tract for teaching children courtesy,
entitled the " Lytylle Children's Lytel Boke," it is said of it,
"THIS BOKE IS CALLED EDYLLYS BE." 1 "EDYLLYS BE" has
baffled all investigators. Nor can it be read straight off by aid of
Egyptian. The root, " IT," is Egyptian for to paint, to figure forth.
This passes into the words idea, idyl, idol, and eidolon. An idea
is a mental image, an idol a figure shaped, an idyl a picture painted.
EDYL then might mean the portrait or portrayal. LYS or Loos
is (A. N.) for honour. BE, as we know, is an abraded BEIGH, a
ring, an ornament, a sign of distinction, a jewel. In the hieroglyphics PEH and PEKH are synonymous like our BE and BEIGH.
PEH is glory, glorious, glorified. This is our BE, a jewel, as the
ornament of courtesy, the glory of knightliness. Spelling, quilting,
husking, and other BEES derive their name in the same sense as a
show, a mode of surpassing and excelling. But there is a still
better reading perhaps for EDYt. ETTLE is to intend, contrive,
attempt, prepare, set forth, deal out sparingly, as in teaching a child :
that is our EDYL. LYS, or LESE is to pick, select, gather, glean.
Thus, courtesy being the ornament of honour, "ETTLE-LYSBE," is
intended for the teaching and the learning of courtesy, as the
"BEIGH" or jewel, an ornament desirable for the child. The
Babees' Book is the babees' in a peculiar sense. The BABE is a
"Child's Maumet" (Gouldman). The baby in the North of England
is still used for a child's picture. A babby is both a baby and a
sheet, or small book of prints for children.
A CAR-WHICHET, or Carra-whichet, is a retort, repartee, a witty
word of quick return, or used, as we say, in giving "WHICKET for
WRACKET." The English WH often represents the Egyptian kh as
What does the old Quhat. Thus, WHICHET is the equivalent of
KHEKT (Eg.), to follow, return, repulse. KHER (Eg.) is a word,
speech, to say. KHER-KHEKHT, is the word that follows in return,
the retort that repulses. KHEKH is check, and this is the check-word
I

Furnz'val, p.

22,

note r4.

160

BooK oF THE BEGINNINGs."

of wit, or the CAR~W!uCi-IEt. The wicket in the game of cricket

is the place of repulse and return; or the KHEKH-T.
A story is synonymous with a lie, mildly described, but why
a story and lie should be identical, English does not show, and
Egyptian does. STERI is to lay out, be stretched out in death;
to lie on the back. That is STERI, to lie. To lie is -to be stretched
out, a story is to stretch out, as in lying, ergo, a story, a stretcher;
is identical with a lie.
Mrs. Quickly's "TIRRITS ""Here's a goodly tumult !

I'll forswear keeping house, afore I'll be in these

tirrlts and frights."-Hemy IV. Part fl.-

can be. explained . by the Egyptian TER and TERT. . TER

or TERU means an extreme limit, extremity, to be hemmed in,
bounded, hinqered. The t (ti) makes the plural ; so that Mrs.
Quickly means, by her TIRRITS, that she is driven to extremities,
Another form of the word T ARUT (Eg.) signifies urgent require~
ments. In this sense she is not equal to the calls made upon her.
STUM is a name of strong new wine, used to fortify old weak
wine, and to STUM the wine means to strengthen it. The Egyptian
STUM is used in both senses. To STUM is to paint the eyes, to
beautify the eye-brows, darkening the lashes to heighten the appear. ance of the eyes. The stibium, or kohl, employed for this purpose is
also called STUM.
"If ever thou bist mine, Kate,

I get thee with scamblt"ng."

says Petruchio ; and, again, Shakespeare speaks of the "SCAMBLIN G

and ungenial time" (Henry V., i. 1). The Mondays and Saturdays
in Lent, when no . regular meals were provided, were called
SCAMBLING days. The word has been derived from the Greek
SKAMBOS, indirect, oblique. But. SKAM (Eg.) contains the necessary meaning. SKAM is hurry-skurry. Shakspeare uses it in
that sense. Scamp, in Lancelot, is to run in a hurry. To scamp
work is to do it too hastily. And in Egyptian, SKAM means to
stay or pause only for a short time, thence to be in a hurry, or
hurry-skurry.
The word " TIT" is a philological perplexity. It is applied tq
a small horse, and to a strumpet (a light Tit). The Egyptian TAT
wil~ explain why.
This signifies to gallop in going. The TIT is
i:he opposite of the jog-trotter; it is the galloper or fast-goer. Hence
the allusion" This good mettle
Of a good stirring strain, too, and goes tlth."
-Loyal Subject.

To go TIT is to gallop. "Tit-up a tit-up " is the mode of describing

the sound of the: gallop, and a TIT, horse or woman, is the one thaf
goes with a. gallop, the galloping goer.

EGYPTIAN ORIGINES IN WoRDS.

There is an old English dance in which the suitor for the lady
carries a cushion and presents it to her kneeling. It is called
the cushion dance. KES (Eg.) means to dance, bend down low
and entreat abjectly. The cqshion is a type of kneeling down.
KES (Eg.) is to kneel and to adore. This root KES enters into the
name of another dance and tune found in Chappell's popular music
of the olden time, called DARGISON. It is said to be, like the
modern CAN-CAN, intended to provoke desire.
DAIR (Gael.)
means to rut, sexual intercourse. TER (Eg.), to engender, has the
same significance. GEASAN (Gael.) means to charm, enchant.
KES (Eg.) is to dance, allure, entreat ; and AN is to show,
W<;tnton, be wanton; TER-KES-AN denotes the wanton dance as a
mode of charming, inviting, entreating to sexual union, and is in
perfect agreement with the asserted character of DARGISON. The
Fijian Women dance the BOKOLE dance; in this they expose their
private parts in token of invitat.ion to the returning warriors.
One name of their dance is DELE, that is identical with TER and
DAIR.
Many words not found in Egyptian were formed as English
in the ancient mould. Light, for instance, is AKHT (Eg.), and
this with the l prefix forms the word light. With the 1Z, sign of no,
negative, prefixed, we have NAKHT, or night, as the negation of light.
The word SNOW, or as. the Scotch have it SNA, is not applied to the
phenomenon. But SNA means breath, to breathe, and is a first type
of founding and shaping. SNA, then, is shapen breath. NYFIO in
Welsh means "to snow," and Nef in Egyptian is breath. URS, again,
is the name of a pillow or head-rest. URST would be the participial
form of "to pillow." This is not known as Egyptian, but it forms
our word REST. "ARK" in the hieroglyphics is the end of a time
or thing completed. P is the masculine article The. At the end
of its lifetime or completed period, the pig becomes PORK, which
is, when read in Egyptian, the ended or completed pig. The period
is represented by a circle, the symbol of enclosure, or Arking round.
Thus Ark, with the article P, yields our word PARK. ARK (Eg.) with
the Tie sign means the end of a period ; 30th of the month ; a binding,
to swear, make a covenant. When the land was divided, the cotters
were at one time bound to give the landlord a certain number of
days' labour as rent. These were called DARG days. Hence a
day's DARG for a day's work. DARG signified the amount covenanted
for; as Egyptian T-ARK is the covenant, the binding or bond, and end
of the period. The same formation supplies the word DARK for the
end of the day. So likewise with the word NARK. A Nark is a
common informer, the French NARQUOIS is a thie NARACH (Gael.)
is shameful, disgraceful, as is the French NARQUE. These we may
derive from ARK, with the N prefixed denoting No, not, negative,
which makes N-ARK the un-bound, un-covenanted, an outlaw, one
VOL. I.
M

A BooK OF THE BEGINNINGS.

who is forsworn ; whence the epithet for the informer and the term 'bf
shame and disgrace.
GLAM is a northern name of the moon, therefore it is argued the
word Glamour is derived from the moon. But the Glamourie of the
moon is altogether figurative and unreal, or rather typical. On the
lunar theory we can do nothing with GLAMS (Northumberland) for
the hands, and GLAM, to snatch, seize hold of. Now KER (Claw) in
-the Egyptian means to seize, lay hold of, embrace, and AM is belonging to. KER-AM (Gl-am) is thus the hand. The seizure enters
into glamour. KRA is to seize, embrace, anGl MER (Eg.) is love.
That is one form of glamourie. But KR, to lay hold of, seize, possess,
contain, and AM to be pleasing, charming; AM, grace, charm, is
more definite. KR-AM, then forms both GLAM and CHARM. GLAM
as the lunar name, is derived from KR (or GL) the course maker,
and some form of AM. AM (Eg.) means to wander, grace, favour,
charm, visible, light. To charm-with the voice, and a charm of birds
may likewise be derived from KHAR, voice, utterance and AM, tb be
pleasing, charming.
As MER (Mel) is an Egyptian name for the cow and the genitrix
this yields the root .of the word milk. . As the act of milking is
named before the milk itself, and the word milk, Malg, Melgo, and
Milchu, implies the sense of milking, we may find the act . of
milking the MEL (cow) expressed by KuA (Eg.) to compress, tighten,
squeeze, as in milking. Khu (variant of Akhu) is white and spirit,
and Mel Khu would be the white or spirit of the cow.
To bear is deriv'ed from the Egyptian PER to show, see, appear,
appearing. The Egyptian has the t ter~inal in PER-T, to void. That
is our BIRTH, or BEARED." And then terminal of ,our past participle
born, is the Egyptian un, to .be. Born is to be seen, to appear; as
the visible, BORNE, or BORN child. Our word CHILD is by permutation the ~arne as the Egyptian KHART, a child. We have the
same form with the k, 1', and t sounds in " CROOT," a puny,
feeble child. This corresponds to the maimed weakling child of the
mother, Isis, Har-pe-KHART, who was born deformed, and who

died prematurely.
The Egyptian BES is warmth, rising flame, to dilate,-pass to and
fro, transfer, and follow. AM, is pertaining to; AMU, to desire, u:rge.
Hence our word BosoM. The old meaning of bosom is wish, desire.
The bosom is that which dilates, moves to and fro, arid transfers the
breathing image of desire. BES, to dilate, AM, desire, is the Bosom in
'the oldest sense, and BES-AM is the dilating organ. Also from BES,
to transfer, pass to and fro, from one place to another, and -AM:
belonging to, is derived the name of the besom.
The, Cornish word for the wasp is SWAP, supposed to be an: inverted word. But according to the laws o:( language, the word SWAP
reproduces the Egyptian name of the wasp, which is KHEB, the

r---

EGYPTIAN ORIGINES IN W.ORDS.

symbol of Lower Egypt, or Kheb; W APS is a vulgar name for the
wasp, and the letter W often interchanges with the K. KHEP (Eg.) is
to transform, become winged; Wap (Eng.) is to flutter, as the wings.
WAr is the root, the s may be prefix or suffix, and W AP is the
equivalent of KHEB. YS-WAP is the WAP or KHEB.
Puss and Pussy are world-wide names of the cat. Erse, " PUSAG ;"
Saxon, "Pus Pus;" Gaelic, Purs;" Irish, "Pus;" Tamil," PusEr.;"
Afghan, 1' PUSHA ; " Persian, "PUSHAK;" Brahui, "PISHI ; " Chhintangya, " Pusu ; " Y akha, " PusuMA ; " Santali, " Pusr ; " North
American Indian," PwsH ;'' Hidatsa, "PUZIKE;" Mundala, "Pusr ;"
Nali (African), "MPUS; '' "Boosr" (Tonga Islands); "BEs," Arabic,
cat or lynx; and in Maori, which has no letter S, "POT!" (PEHTI).
The solution of this philological problem, as of a hundred. others, is
that the source is Egyptian, and the same word went .out on each line
of the radii from the common centre. The name of the cat-headed
goddess is PASH, and PEKH. She who gives the names to our '~ PASCH,"
Pasag, or Easter festival. P ASHT was the Great Mother, the cat
said to have nine lives, the cat of the witches. An old black-letter
book, called "Beware the Cat" (1584), says it was permitted to a
witch to take on the body of a cat nine times.
That the origin of PussY, the eat's name, is Egyptian, is shown
by the fact that "SHAU" is the cat. 1 The article "the" prefixed
makes this "PSHAU," that is the cat. The cat-headed goddess is
the cat personified, or P-SHAU-T, which welds into "PASHT." The
French form CHAT, for the cat, is SHAT without the Egyptian
article P, and With it P'SHAT is THE CHAT. The name "SHAU"
was not limited to the cat, it also denotes the Sow and the BITCH,
two other feminine representatives. P ASHT was ,the she-lion as well
as cat, and She is SHA. This she-lion was also a. cat and a
leopard (as mau) in short PASHT is BEAST, a typical name which
various animals take. In Egyptian "BES" is the spotted skin, and BESSA
was a form of Baba, the Beast. In the Chinook jargon cat and cougar
are both called Puss. The Cougar is great Puss. This is the exact
equivalent of Pasht, the Egyptian goddess, who is cat-headed, and as
the she-lion stands for the lion-leoparded of heraldry, that was in Egyptian Mythology the shorn and maneless sun of the lower region. In
this way the divine Beast or Pasht gave her name to the Beast as cat,
Cougar, or other animals, symbolically named. In Malabar and
Tamil, PUSSY, as "PASU," is the cow. The lion, panther, and cat,
have ali one name in Egyptian, as Maui. And the Chikasaw Indians
called the panther the Cat of God, and this was their emblem for the
Lion,2 which was then unknown to them. The Great Mother was
represented byvariousBeasts. Pasht implies an earlier form found'in
PAKHT, and this is THE cat in sound. We have CAT, SHAT, and
1
2

"SHAU," not" MAU:" Barker, Papyrus, 217.

Adair, Hz'story of the Amert'can Indt'ans, p. 3r.
M 2

'

A BooK oF THE BEGINNINGS.

~-./.
.

CHAT. The blossoms of the. hazel are called CAT-kins, and CHAT~;
gathering them is CHATTING. The French sound the Sh in CHAT,
but our CAT is the Egyptian KHAT. The cat was adopted into the
ancient symbolism that underlies Mythology and .. Language, as will
be hereafter explained, as the CATCHER, the killer of the rat and
mouse that ate the malt in Jack's House-the cat that had nine
lives or a life of nine solar months during which no mouse or rat
dared stir. KHAT in Egyptian is the womb, to be shut and sealed.
To Khat is to net, and catch. There was a goddess named" MUTKHAT," the catching Mother, the one of the female triad who kept the
abode shut for nine months or during ten moons. Such is the nature
of" PASHT," or "PKHT," the cat-headed divinity. "Animal-worship,"
as the foolish phrase runs, has no primary application to Egyptian
Typology. These trivial little words like Puss, are the oldest and
most precious in language, they possess the magic power of making the
hieroglyphic images live once more. And the effect of these buried
dead and forgotten things being made alive again, will be like
revivifying a formation, all fossils, and causing it to move off with
all that has been built over it.
It may be that the name "SHAU," in Egyptian, being both that of
cat and sow, is the origin of our "buying a pig in a poke," or making
a blind bargain, for the Welsh and Bretons have it a " Cat in a
poke," we also have the "Cat in a Bag." The trick is supposed to
have been played by palming off a cat in a bag for a young pig,
which was no more a practice possible in the past than it is now. It
must have been a symbolical representation; a permutation of the
ideographs. Also SHAU the Cat is She, and there is an English
saying, "SHE is the Cat's Mother."
The name of Pasht is connected with our Pasch and Past ; the time
when the sun had passed the spring equinox in its yearly new-birth.
" PESCH " in Egyptian is the extent ; " PEST " is sunset, the extent of
day; "PES" is the stretch, range, extent, or pe~iod; PEST is the No.
9, the number of gestation, the extent in solar months. Our Elizabethan dramatists denoted a certain extent of time as a" PESSING-while." A candle thrown in to make weight and turn the scale is
named a " PESSING-candle," that is, reaching to the full extent. Here
the scales were a hieroglyphic of the equinox. PASCH, Easter, is the
extent of the year and turn of the scale. PESH passes into PITCH,
the height or extent; to PITCH up is to fill up ; a PITCHIN-net extends
across the water. At a PITCHED-market the corn is. not sold by.
sample but by the sack or full extent. This root PESH gives us a
meeting-point in language for PEASE and VETCHES, as they had a
_point of departure in evolution. PEASE are also PESH and PESK.
PESH permutes with PEK. P equates with F and V. Vetches in
Chaucer's time were called VEKKE. Pease and Pasche are identical
in name, and were associated in season at Easter-tide. Pease and

EGYPTIAN ORIGINES IN WORDS.

Vetches from one origin are an exact equivalent for Pash and Aft
(Fet) the still earlier beast-goddess, the hippopotamus-headed, who
in priority of origin is as vetches are to peas.
If we take three common names for a secret language, such as the
English CANT, French ARGOT, and Italian Gergo, Egyptian explains
them. KHENT denotes something interior, within, inward, secret,
secretly intimated, as is the meaning conveyed by the Cant lingo.
ARGOT and GERGO are two forms of the same word which apparently
preserve th:: original between them. KHER (Eg.) is speech; KHR
abrades into Ar. KHUT is shut, sealed; KHER-KHUT would modify
into ARGOT in one tongue and GERGOT in the other. London thieves
call their secret language ARGOT. GAR-GATE for the throat proves
that we have the KHER for speech ; also GARRE is to chirp and
chatter whilst "GARRY-HO" is loose improper language, Ho meaning out of bound, the GARRY then is the Egyptian KHERU, speech.
In the north tramps and beggars still talk "the GAMMY," and
Khamui (Eg.) is to bend and beg, cringe and sue; GAMMY, the
beggars' language, is equivalent to KHAMUI.
The word " NIX " used in slang has come to be identified with
nothing, or do-nothing. But "NIX " in the thieves Argot means
more than that. NAKE is to strip, make naked, steal. And this
is the Egyptian NAK. NAKE means to steal, NAKA (Eg.) is to
cheat, play false, deceive. In English NICK is to deceive, cheat.
NICK also means to take a thing apropos, that is the thieves' NIX,
to steal at the right moment, or in the nick of time. The donothing sense is found in Nikau (Eg.) to be idle, lazy. This meaning,
together with the NICK of time, is found in the schoolboys' "Nix," a
signal to the lazy " NIKAU " when the master is coming.
There is a curious practice still kept up in schools. When a boy is
hard-pressed in any game and his antagonist is gaining ground upon
him and he cries out " NIC'LAS" he is entitled to a suspension of the
pursuit or play for a moment's grace. The cry of "NIC'LAS" always
entitles him to this resting-space. 1 This is taken to be an appeal to
St. Nicholas, and yet, absurd as it may look, NEK (Eg.) means to
compel, and las (res) is to suspend; NEKA LAS reads compulsory
suspension.
Amongst other origines given by Egypt to the world it would
seem as if all the words supposed to be purely interjectional, which
are commonly treated as spontaneous sounds rather than words,
might be identified as proper words in the hieroglyphics with the
meaning still more or less attached to them as it is found in other
languages. It has been asserted that these interjections show a
common tendency to utter the same sounds under the same circumstances as expressions of the same feelings. On this theory language
must have had divers origins, and could not have met in the end to
t

Brand, "St. Nicholas' Day."

!66

A BooK OF THE BEGINNINGs.

be interpreted by a common alphabet. Waiving this, however, for

the time being, it will suffice to show that this interjectional language
of ours is not the original and spontaneous utterance of unthoughtout meanings. The interjections are words extant in Egyptian, with
the visible signs and ideographic value given to every sound. To this
unity of origin we shall have to assign the common significance of
the same sounds uttered with similar meaning in various languages,
and not to spontaneous diversity or independent coincidence. An
independent origin of the same utterances by different and far-divided
people would not drift by any fortuitous concourse into oneness of
meaning all the world over. The oneness was assigned in the beginning for us to find it in the end; this circle, like every other, had its
centre. Meantime it is useless to speculate and theorize upon the
origin of these exclamations, whether they were imitated from
without or "divinely revealed" from within, until we have taken the
evidence of the hieroglyphics into account, and are better acquainted
with what they have to show us in their picture language concerning
the nature of these primitive words and sounds.
The universal sound of sighing, longing, wanting, desiring, expressed in many languages, which is embodied fully in our " HEIGHHO for a husband," has every meaning in the Egyptian " U AH " to
be soft-hearted; "UHA," to long for, sigh; "UAH," very much;
" UHA-UHA" desire, with "UHA" the voice of desire. This " U AH "
is the nearest sound to the English " OH." In moments of intensest
feeling we can find no utterance so expressive, or inclusive of all we
mean as the " OH," but it is not a mere instinctive interjection.
Every form or the " OII " .used as the utterance of different emotions
and the mode of freighting sound with feeling is extant in Egyptian,
" U ah " is to be soft-hearted, whence the "Oh" of sighing, longing,
yearning. '' U " means to adore, hence the 0 of the vocative case.
"Uh" is to increase, augment, intensify very much, hence the prolonged" OH" of poetry and prayer, the sign of magnifying. "UAUA," to precipitate, cast oneself on, reduplicates the "OH" as an
increased expression of emotion. U-u-u has the force and significance of No. 3 or thrice. All that we mean by the" OH" is explained
by Egyptian in which " U AA" signifies transmission. Another form
in " HEH " to seek, search after, wander in search of, gives us the
" HEY" which with the Scotch still retains the place of the " OH."
With the Maori " OHA" is called "dying speech," where we should
probably say sighing. In the Wolof (African) dialect the sign is
written HHIHHE, the same as HI.H (Eg.), to seek, and search after.
The 0 prefixed to Irish family names, as O'Brien, was anciently the
H. This affords double hold for its Egyptian origin. The equivalent
for 0, "UAU," or UA (Akkadian UA, sole one), means the chief, the
one, one alone, unique, whilst HA is the leader, chief, duke, the one
who goes first or precedes. It is the same prefix with the same origin

EGYPTIAN ORIGINES IN WoRDS.

as the Japanese 0, the sign of d~stinction, and titular honour ; the
double 00 being a hieroglyphic of greatness or chiefness. The Maori
'' Ouou" signifies the few. The Egyptian "UAU" is likewise
the captain. _ The Gaelic form of this prefix is OGHA, which represents the Egyptian AKHA, the great, illustrious, honourable, preeminent, noble, or the HIGH.
The 0 is a modified Ho, and these imply an earlier form with the K
sound, as may be seen in the hieroglyphics. So in English the sounds
of sighing -in HA and HEY jmply the more vigorous utterance in
HEIGH, KA to call, and KYE to cry, and these also are Egyptian with
the same meaning. So the 0 and H of the Irish and Japanese point
to the KHU or AKH, an Egyptian title of the ruler and governor, with
earlier forms in KHEKH the whip, and KAKA to be tall, high, and to
boast. Thus the earliest OH is KHEKH.
The oriental" WAH-WAH," an utterance of open-mouthed wonder,
is just the Egyptian "UAH," denoting great, very much; also the
North American Indian" HWAH," and the Chinook" HWA-WA," expressive of astonishment, is the Egyptian " U AH," an indefinite very
much, increasing, pouring forth. The meaning of U AH is to augment
and increase the thing, as is done by the expression of wonder.
When the Camacan Indians want to convey the idea of many, or
much, they hold out their fingers and say " Hr," which is supposed to
be a mere interjection 1 requiring the gesture as an ideograph. The
full sound is" HIE," often repeated as "HIE-HIE." Now the two
hands make the circle or total of ten. Ten is HYO in Nutka, HY-YU
in Aht; that is, the circle or cpmplete number. In the hieroglyphics~
" HIH" is many days, an age, aion, a round number, or a cycle with
a circle as determinative. And when the Camacans hold out their
two arms and utter their '' HIE," they make the hieroglyphic of ten,
a typical sign of the total.
The Arab camel-driver urges on his_ camel with a" YAHH YAHH,"
the Hasutos their oxen with "WAH, WAH! "and in Egyptian "HAA "
means lift, carry away, go along; '~ UAH,'' very much, go it, increase.
"HAI HAl" makes them proceed with caution. "HAI" is a cry used by
the Lummi, and" Hoi" by the Clallam Indians. AY or OY is a Quiche
call. These agree with the Egyptian " HI, HI," to draw, drag, pull
along. HI also means to strike, and is therefore a modified KHI, to
strike with the Khi (a whip). The French drivers cautiously guide
their horses with a humouring "HUE, HUE," the North German
with a" Yo." This is probably the sailor's" YEO" of the "HEAVE-0."
In the hieroglyphics "HUA" U. denoted by a rudder and to bear (we
say bear a hand), therefore it means guidance. The Swiss driver slows
and stops his horses with a long-drawn "Hu-u-u-u." This brings
us to our English "WoH," which is purely Egyptian. "WoH" is
used not only for stopping, but signifies be quiet, be still. "UOH" in
1

Tylor, vol. i. p.

171

A BooK OF THE BEGINNINGs.

168

.-

-.-,.~

the hieroglyphics means abide, be quiet. And as we have the UoH

in our WoH, we may infer that the "Dust 0" and "Peas 0" of our
street cries are Egyptian too. With this 0 the arrival is announced,
and U or UI means to arrive. In addition to this arrival the dustinan's cry may include the Egyptian" UAA.," lift, carry away, kidnap,
as his sound is generally identified with "Dust AWAY," and the
exact sound is "Dust 00-WAY." The form" Geho," Italian "Gio,''
used by carters, is most likely the Egyptian "KHu," to govern, to
whip; "KHU-KHU," to beat with the whip. "FAN 'EM ALONG" is
said of driving horses, and it means whip them along, the fan
and whip being identical. So in the hieroglyphics the whip and
fan are one in "Khi," a whip and to fan. Thus the labourer with
his whip (Khu) and his "GEHO" to the horses is a living representative of the -Egyptian god who governed with this "KHU," whip
in hand, as Osiris, Khem, or Ptah. The horses of the sun at one
time required the "GEHO " or " KHu," and seem to have taken
their cue from the whip.
In the Midrash Ekha rabba 1 the sun is made to complain that
. he will not go forth until he has been struck with sixty whips and
received the command " Go out and let thy light shine." In an
Arabic poem the sun is described as refusing to rise until he is
whipped. 2 The whip .would seem to be theantithesis of the noose
sign.
A Galla orator is said to punctuate his speech with the aid of
a whip which he holds in his hand and marks the pauses from comma
to full stop, a flourish in the air denoting the sign of admiration. 3 .
The action was symbolic, and the whip meant the same thing as in
the monuments ; it was a hieroglyphic of rule, divine rule, the commanding orator. The click of his whip probably represents the click,
or "kh" sound that is older than verbal speech. The waggoner and
his whip-cord vie with each other in "kh-kh," or cluck-clucking to
the horses, and the sound means" go, go." _The whip was the sign of
"GEHO" and "Go." Lastly, the whip is the "KHEKH,'' and in its
"KH," " KH," answering to the " cluck-cluck " of the clicks, we
bottom all these exclamations in 0, Oh, Hey, Ah, Akh, Khi-Khi, and
the rest.
HuN (Eg.) is rule with the whip. And the Caribs described by
Rochefort applauded the discourse of their chiefs with an approving
"HUN-HUN." Hunt (Eg.) denotes the rite or act of consecrating.
Hanu is to favour, nod, or cry ; whilst HAN means to: pay tribute,
and assent, or express pleasure. HAN-HAN is equivalent to ENCORE.
The German drivers use the cry of" HUF-HUF." In the Westerwald "huf" is the call in backing the horse, and II HAUFE" means
1
2

bztrotl., 25.
Goldziher, Hebrew ./lfytkology.
Sayee, Principles of Pkt'lology,

Martineau, p. 541.

p. 26, note.

\
EGYPTIAN ORIGINES IN WORDS.

169

go backward. The hauve (helve) of a thing in English is the

hindward part. "Hiif" may be derived from the Egyptian "Hefu,"
which is applied to squatting down on the ground; that is a form
of going backward, hindward, backing. "F" (or Hef) also denotes
direction in bearing and carrying. To HUFF in playing chess is to
remove, put back a man. HAAP in Devon means go back. HAPP
(Eg.) is to go backward. The Egyptian UFA signifies to chastise,
whilst HUFF in English is to swagger, scold, hector; also AUF
intimates what it will be, it is a threat of U AF-ing or whipping;
OFA in the Galla language, means to drive. This UAF (Eg.), to
chastise, give them a whipping, is the manifest root of the old German
WAFENA, or call "to arms," and the English W AP to beat.
With us to hiss is an expression of disapproval and contempt, but
there is plenty of proof that it was once a sign of applause. The
Japanese express a feeling of reverence by a hiss commanding
silence, identical with the English "HUSH." The " HUSH-SH " of
the Sioux Indians, described by Catlin, has the same signification.
With the Basutos, says Casalis, hisses are the most unequivocal marks
of applause, and are as much courted in the African parliaments as
they are dreaded by our candidates for popular favour. 1 According
to Captain Cook the people of Mallicollo showed their admiration by
hissing. Egyptian will show that hiss and hush are no mere interjectional sounds, but consciously compounded words. HES (Eg.)
means to 'praise, applaud, celebrate, glorify. This answers to the
Basuto hiss of encouragement. "HA-SA" (Eg.), reads the salutation or all-hail following ; and HES, to celebrate, to sing, is a
form of the after applause. HES is also a word of command, to
will and order, which answers to the religious "hush." And in
" HEs," to repulse by a look, we find the meaning applied to the
sound in hissing as a sign of reprobation.
The exact form of the town-crier's announcement known to the
writer thirty or forty years since was "Hoi-YEA-YES," in some
cases " 0 YEA, YES." This formula is abbreviated in the Cornish
"HoYz," which has every element of HOI-YEA-YES. The English
OH and AH are the Egyptian "HAI," and Hai is to hail, address,
invoke, and means Oh, Hail ! " HEH " signifies search, seek, go in
search of, wander about or look about and bring to light. HES is
the order to be obedient; HES, will, order, command. HAIHEH-HES then, is Egyptian for a command announced with the
Hail or OH, of the "Ha," who was the crier and proclaimer in
Egypt, to go and seek for and find something "lost, stolen, or strayed''
according to the mode of " crying " yet extant.
The Brazilians have an exclamation of wonder and reverence
writtt>n "TEH-TEH." It is the same as the Egyptian Tehu, to be~li!ech.
1

Basutos, p. 234

A BooK oF THE. BEGINNINGS.

Tua is to adore, Tua God of the morning, or day. "Tua" has the
ideograph of worship and adoration.
A _group of interjections which Mr. Tylor affirms 1 has not been
proved to be in use outside the Aryan limits depends on the root
and sound "ST," Latin "St," used by the French in stopping a
person; Russian " ST," Welsh " UsT," German " PsT," English
a HIST, " Irish " WHIST," Italian " ZITTO" and many more, all
having the meaning of stop, stay, or stand.
In all the languages of the Indo:European family, says Curtius,
from the Ganges to the Atlantic, the same combination STA designates
the phenomenon of standing, while the conception of flowing is as
widely associated with the utterance "Plu" or in forms slightly
modified. This, he observes, cannot be accidental. It is not. Nor
is it because there was any general outbreak at various places and
times of an universal consciousness which puts the one soul into the
same sound. All these have it because in the hieroglyphics !' ST"
means to stand, sit or stay. One of the types of "SET" is the
rock, an image of fixity itself: the stone is "ST." . "SE'TT" has the
sign of stopping and staying. "SIT " is the back of a chair; English
SEAT, and SETTLE. "SAT" is the floor for standing on. "SETT" is
to catch, lay hold, stop. "STAIBU" is to stop the ears. SUUT is to
sta.nd. This sound is not the symbol of any abstract idea of "to
stand," that is a modern notion. It has for hieroglyphic the Phallus:
The meaning of this standing, staying, stopping, was embodied in the
ancient Deity SUT, who was afterwards dethroned in Egypt on account
of his nearness. to nature. The God Sut, Stander and Stayer was represented by the ass-headed Onocephalus, and this creature, according
to Hor-Apollo 2 was adopted to symbolize the man who stopped at
home and hugged his ignorance and had never been out of his
own country. This certainly agrees with the meaning of Sut. The word
SuT has still earlier forms in "SHET," true, real, and in KHET
to stop, KHET.to shut, KHET to catch hold, KHET the seat, KAT, a
stone. The English "SHUT," and French "CHUT" are intermediates of SuT and KHET. Nor is the "t" terminal necessary, for in
the hieroglyphics the various illustrations of staying, of "ST "-ing are
expressed by KHA or KA, a sound with no audible relation to either
STA or Sur. Yet " KA" is to call, cry, stand, stay, rest or be
thrown to the earth. KA is the seat, throne, land, earth, stone, floor.
KA is the Phallus and the God. Where we call to "STA" or" STAY"
any one, the early Egyptians cried " Ka" and made the hieroglyphic
with two uplifted arms, and as Ka means to figure, this was the figure
of the full-stop, their earlier "ST."
In the Maori, which has no sound of S, "STA" is found in the same
sense written with its equivalent " N G," N GATA, and gives the name to
the leech, slug, and snail, as the stayers. What then becomes of the
1

Prtinitive Culture, vol. i. p. 177.

B. I. 23._

EGYPTIAN ORIGINES IN WoRDS.

I7I

"physiologic potency" of the sound "STA" when its sense is rendered by NGATA, and this takes us back to Egyptian where KT is the
earlier form of Sut? The same word with the one meariing is "ST"
in one language, "PST" in another, "UsT" in another, SuT, SHET,
REST, KHAT and KA in Egyptian and NGATA in Maori.
With the Egyptian masculine article P prefixed to " ST " we obtain
our words " POST" and " PAST." " SITH" is time past or since. In
Irish SITH is to leave off. The post stands. With the p added to
sith, we have the past, for time gone by. Sut in Egyptian is
denoted by a cake, with the p prefixed we get our "PASTE." And
a "PESTLE" -pie is a standing dish. "PASTE " is also hard preserves
of fruit for keeping.
The PLU above mentioned as the pluvial symbol in sound is the
Egyptian PRU to flow out, pour forth, emanate, run. There can be
no "physiologic potency" in the sound of the L which was originally
expressed by R, nothing can be more diverse to the modern ear, than
the sounds of L and R, yet they are of equal value in language.
This shows the Pluvial idea was not born of the sound "Plu."
Comparative philology without Egypt has been trying to stand on
one leg alone. But when the " Aryan" limits are proved to include
Egypt, what will become of Aryan theories ?
HEM is an exclamation, or so-called interjection, having the effect
of stopping a person, or calling him back. HuM or HUMME in
Low German is a cry to stop a horse, as is HUMME or HUMMA in
Finnic and its kindred dialects. The Dutch HEM is explained
by Weiland as an exclamation to make a person stand still. We
call back or stop a person by crying " HEM " in a mystical
manner, especially when addressed from the male to the female. 'The
origin of this is traceable to the Egyptian HEM, the seat, abode,
place of stopping, and dwelling. The HEM or HAM, as stoppingplace, became the Hamlet, and other forms of the Ham. This is
provable. Still earlier is Kam (Eg.) the staying place, to stop, and
stay ; Chinese, KIM, the hem and boundary ; and with the causative
prefix, SKAM (Eg.), stop, stay, pass a time, dwell, remain a while.
These abrade into SAM. Thus we have SKAM, KAM, and SAM, with
the same meaning of stopping, and staying. And because these,
together with HEM, denoted the place of stopping and staying, the
word HEM became the sign of calling to stop, and the German
HEMMEN means to hinder, restrain, hold back, stay.
"We must not forget," says Max MUller, "that 'HUM,' 'UGH,'
'TUT,' 'PooH,' are as little to be called words as the expressive gestures which usually accompany these exclamations." 1 Whereas these
our interjections are often the most secretly precious of ancient words
in the world, most mystical and matterful in their meaning. "POOH"
answers exactly to the Egyptian "Fu," which means to interrupt,
1

Lectures on La11guage, first series, p. 371.

....-

A BooK OF THE BEGINNINGS.

and stop any one; "Fu," vice, sully, fault. But the same signification
is still more strongly expressed by " P AH "; and "PA" is an Egyptian
exclamation, the meaning of which we are left to recover in our English
P AH. '' Fow" in English is foul, to cleanse out, ERUDERO, ALVUM,
EXONERARE, it is used as a term of contempt. Some of these exclamatory words have too much meaning for fuller explanation. The
beginnings were very lowly. The Egyptian "FI" means to disgust,
be repulsive. Our English "FI " is a term of disgust at something
foul and repulsive. " PSHAw " is an expression of disgust and rejection.
It is applied likewise in repelling uttered foulness as an equivalent for
dirty. In Egyptian "SHA-SHA," disgraceful, disgrace, renders it
well. " SHANASH" is stink, putrid, impurity, "SHA" being a substance, ''NASH," nasty.
"SHA-TIRUTA" is foulness and dirt,
"TIRUTA" is our word DIRT. This "SHA" is a word of mystic
meaning, degraded to the dirt. "SHA" is the substance born of, that
maternal source of which flesh is made. "SHA" is the feminine period
and the name given to Cat, Bitch, and Sow. All words found in the
mire were sacred words at i'irst.
The interjectional "SHUT," or SHET, French "CHUT," twice or
thrice repeated implies an immediate shutting or hushing up. It is
used to children and grown-up babblers who talk what they should
not. It is a sign of mystic significance had recourse to when plainer
words do not sufficiently express the meaning, or may not be used.
Then it is we employ our Egyptian. "SHET" in that language is the
name of mystery itsel " SHET" is secret, close, shut, be closed,
mystic, sacred, a sarcophagus, secret as death. In the form of KHET
it means shut and sealed.
" HUM " is expressly made use of when we think "Let me see."
In Egyptian, "UM" is to perceive. "UM-H" is to try, examine, or
see. "HAM" is to conceive. "UGH" is to feel a repugnance, to be
terrified. UKH (Eg.) is a spirit. UKKA, in the hieroglyphics, is the
night, once a time of terror in a fireless, lightless world. Its earlier
form is " KuK," for darkness. That this name of night is the original
of our" UGH," may be inferred from the fact that UGHTEN-tide is a
name for the morning. So far from "TUT ! not beirig a word, it was
.in Egypt the Eternal Word itself, or Word of the Eternal. "TUTTUT" we say, meaning don't tell me. "TUTTLE" is to tattle, or
tell tales. In Egyptian TAT signifies to tell. TETI is to stammer.
TET is to decapitate. Our "TUT-TUT"' is to cut short, put an end
to. TETHUT (Eg.) is to imprison; "TUT-TUT" is intended to shut up.
" LA" was at one time used as an emotional cry. "LA LEOF "
was equivalent to 0 my Lord, or my very Liege; "LA" being a
formula of reverence and obeisance. Slender says,
"Truely, la."

Mistress Quickly,
"This is all indeed-/a."

EGYPTIAN ORIGINES IN WoRDS.

73

LA was equal to verily, truly, indeed, and Shakspeare echoes this

sense. It is the Egyptian RA. RA was a formula, probably of
reverential address to the Ra; Ra (Eg.) likewise means VERILY. Ra
has an earlier form in REK, and La in LACK.
We have a vulgar English exclamation in provincial use supposed
to be "0 MY! " It is an expression of astonishment or wonder, and,
as all who ever heard it properly pronounced can testify, it is sounded
" 0 MAUHI !" and this as " MAHUI " is the Egyptian word for wonder,
and to be filled full of astonishment. Moreover, " 0 MAUHI." expresses the same mixture of wonder and admiration as the. word
"MAHUI." UAH (Eg.) is very great.
The frog in German is supposed to say "QUAK" and "KIK,'' but
this is the hard form of the name of the frog, HEKA, in Egyptian.
The dog is credited with saying "WAU" "WAU," and this is the
Egyptian KHAU, or modified Au, the dog itself. Both "QUAK"
and " P AK" are supposed to be uttered by the Duck. Qu AK is the
Egyptian KAK. Seb who carries the Duck, or Goose, on his head, is
called the old KAK (Kakur) ; AK is a Duck or Goose, and KA
denotes the caller, whence KAK or QUACK, the AK that calls (or
the call of the Ak). With the article P (the) prefixed to AK, we have
PAK, the Ak. AK permutes with KA and KAKA (Eg.) means to cackle
or quack. In Chinese the wild-goose says "KAO-KAO," synonymous
with the KAK of Seb, and the German "QACK" of the HEN. The hen,
when laying eggs, says "GLU," "GLU," and that is the Egyptian
KHLU-KHLU (Khru), to utter, give word, notice, cry. The "GLUGLU" of the hen, the Mongolian "DCHOR-DCHOR" of the cock,
the German "DECKEL-DECKEL," a call to sheep, and" KLIFF-KLAFF,"
ascribed to the Dog, are all based on this KHLU (Kheru), which
includes many crying or calling forms of utterance; TEKHEL (Eg.)
would be a call to remain; TEK-KHEL, a call to affix or attach. The
Cock says " KIKERIKI," in German. But KIKE is its name as the
COCK, KAK, or crower, and RIKHI (Eg.) means the intelligent, wise,
knower. KAK-REKHI is the intelligent announcer of time. A crow. like bird in South America is named the CARACARA, and in Languedoc
" CARACARA" is assigned to the crowit:J.g of the cock. In Polish the
crow is a KRUK, so in the north of England it is a Crouk. The Egyptian KA-KA, to cackle, yields the various names of birds and their
cries found in KAH-KAH (British Columbia) a Crow.; KAKA (Sanskrit)
Crow; Ku-XuK, Malay, to crow: KuK-KO, Finnic, Sanskrit KUKKUTA, Ibo AKOKA, Zulu KUKU, Yoruba KOKLO, to crow, KOKORATZ, Basque, clucking of a Hen, KHKUREKATI (Illyrian) to crow.
Moreover, Egyptian shows the principle of naming the cackle and the
cry. KHEKH (Eg.) is the throat, the gullet, and the QUACK, KAK,
KAO-KAO, CACKLE, KOKORATZ, and others are guttural sounds. On
the other hand the cry, crow, or KHER u, means to call with the
mouth (Ru), hence Kheru is the name of speech, to speak, voice, the

I74

II,

~-~

A BooK oF THE BEGINNINGs.

word, utterance with the mouth, distinguished from KUCKLING with

the gullet.
In Suffolk, according to Moor, crow keeping, or rather keeping
the com from the crows, is called both "WAHA-HOW" and "KAHA-HOO." As our English word wheat is Egyptian it seems likely
these are Egyptian too. UAH is an agricultural labourer, and Hu is
corn. Or ~A denotes function, person, or type ; HA is to stand and
shout; Hu is corn. Both forms read by Egyptian will render the cornkeeper, or preserver. Also "Hu" (Eg.) is to drive. In English
"HOO" is a cry used in pig-driving and in hunting. The Suffolk
people speak of a man who has no "HO" in him ; GO and HO permute.
In Egyptian we have the same modification of KHU into HU. KHu,
the synonym of go, means spirit, with the whip sign of Go, and KHU
with the whip permutes with "Hu" to make go; Hu also is spirit.
Egyptian will show us how it is that" W AHAHOW" and "KAHAHOO".
are two cries or names for the same thing.

The Spaniards drive away their cats with a "ZAPE-ZAPE," hurry

away. This is the Egyptian SAPA, to hurry away, to make fly away,
Arab Z'APH, English ZWOP, to'drive away with a blow.
When a countryman sees a shepherd's dog astray without sheep or
shepherd he shouts " SHIP-SHIP," to_hurry it off. This is erroneously
supposed to he a reminder of the sheep. SHAB is an old English
word for absconding and slinking; the Egyptian SHAP is to hide,
conceal ;the dog is treated as a truant. Also in the hard form, SKHEB
(Eg.) means to goad and urge on. The Indians of Brazil call their
dogs with an interjectional "AA." In the_hieroglyphics Au is a name
for the dog.
The Bohemians call to their dogs when at work "Ps-Ps," PES being
a name for the dog. Egyptian will tell us why in both cases. PESH
means stretch out, extend, enclose, a shepherd would mean by it,
range round. And PESHU (Eg.) is bite; so that two meanings of
the call as " Ps-Ps" are found to be Egyptian words for calling to the
dog at work.
The cry to the dog with the Portuguese is "To-To," said to be short
for. TOMA-TOMA, meaning Take, take. But in Egyptian TA-TA or
TU-TU would signify to offer the food which the dog was called upon
to eat, and at the same time say "take the food." It is probably the
same at root as the German cry to the chickens "TIET-TIET." The
Austrian " PI-PI " with which they call their chickens to be fed is
rendered by the Egyptian PI and PI-PI, signifying come quickly or
FLY-FLY. The word PI has wings for determinative, and one hieroglyphic PI is a fowl flying with. mouth wide open, it may be to
be fed.
The Germans are accustomed to call chickens to be fed with the
cry of "TIET-TIET" ; and in the hieroglyphics TUT is a handful ;- T A
is corn and to take or offer. TAT or. TIET, therefore, would be to

EGYPTIAN ORIGINES IN WORDS.

I75

offer corn by the handful; so that we have the corn given, dropped
(ta-t) by the handful, (tut) expressed in sound (tet, tell, speech, discourse) by the "TIET-TIET" of the caller, which says, as. TA-T A
would in Egyptian, take corn by the handful.
The English "CooP-COOP" instead of being an abbreviated " Come
up," is more likely to be the Egyptian KAP-KAP, for hidden, concealed, as the fowls frequently are, hehce the calling. For one reason
this KAP permutes with HAP, to lie concealed, secret, screened, and
in the child's play of hide and seek it is a law of the game to signify
hidden by crying "HooP" which has the same meaning as the
Egyptian HAP or HEP. KAHAB, however, means to excite, incite,
toss, as is done in calling " COOP-COOP " and throwing the seed.
The English cry for ducks and ducklings to come and be fed is
DILL or DILLY, dilly being the diminutive for the young ones. The
Bohemians call theirs with the same word, DLI-DLI. With the
instead of ! this is the Egyptian, TERA, a young bird with the
duck for determinative. Terpu is the name of some kind of duck.
This suggests the American TERAPIN, a narrie that might read in
Egyptian as the duck that smells or is fragrant.. One of the hieroglyphic ducks is the type of fragrance.
TERA, the young one or little one, passes into our words DILL and
DILLING. This is corroborated by TER (Eg.) for the male emblem.
Another meaning of the cry may be found in TER (Eg.), all, the
whole of the young brood.
In driving fowls from the door or out of the house our farmers'
wives generally cry, "SHU, SHU, BIDDY, SHu," to make them go.
SHEV is an interjection of disapproval, and this :is one with SHA.
In Egyptian SHA is to make go out; SHu-ing and SHA-ing are
identical. BIDDY, moreover, has the most curious equivalent The
English BIDDY i(applied to a chicken : in Egyptian PAT! is a name
for all clean fowl, and "PA-TI" is fly, "go along" with you !
Supposing the forbidden cat to be skulking in a becf'room, the
English housewife will hunt her; out with the cry of "SKHAT."
This is an Egyptian word signifying an order, to make, drag, deprive.
SKHAT is the order to come out, or be dragged out and deprived of
its hiding-place. SKAT-(Eg.) is to lie hid and escape notice. The
English word of command expresses the Egyptian fact. The hare,
which we call PUSSY, is SKHAT in Egyptian, the animal that hides
and is hunted; In English also the hare is named ScuT.
The words "NAM NAM-NAM" have become a sort of baby language
now, because they belong to the infancy of the race. The Chinese
child uses the word " N AM " for eating . nice things. " N AM " in the
Negro languages is to eat. A negro proverb says "Buckra" man,
"nam" crab, crab "nam " "buckra man." In Soosoo "NIMNIM "is
to taste. In the Vei language " NIMI " is sweet, savoury, palatable.
"GNAMO" in Bhutani _Lhopa is sweet. "NAM-NAM" in Swedish

A BooK oF THE BEGINNINGS.

is a tit-bit. NAMMET in English is a luncheon. NAMBITA, Zulu, is
to smack the lips in eating, also in tasting something mentally pleasant.
NEIMH in Irish is heaven, heavenly. NAM, in Sanskrit, is to worship.
In Yakaana "NEM-NO-SHA" expresses the verb to love, as to make
"N-M-N." 1 Again, there is one origin for all. Every value of the.
word quoted was assigned to it as current coin of language in Egypt.
In the hieroglyphics NEM is sweet. NEM is delicious, delight.
NAHM to wish, vow; NAM, repeat, go again. NEM-NEM to engender. NAHAM is joy, rejoicing, to enjoy. NuM is speech, word,
utterance. NEM is a religious festival. The hieroglyphics show that
some of these words are in their second childhood, and not their first.
NEM (Eg.), to be sweet and delicious, is NETEM or nem, according
as the character is read as a syllabic Net or phonetic N. So with
NAM, earlier KHNAM; and as the KHA becomes SA, it will account
for dialect difference, as in the Cantonese SAM for Nam, or vice versd.
KHNAM may thus yield KAM, HAM, NAM, SAM, in the process of
derivation from the ideographs.
The Zulu pitches his song with a '' HA" "HA." " HAYA" means to
lead a song; "HAYO" a starting song, also a fee given to the singingleader for the HAYA. 2 This is the "HA" and the "HAl" of the
hieroglyphics. "HAl" is to stand and hail, invoke; and "HA" to go first,
precede, be the leader. It is identical with our English "HEY" which
leads off the refrain as in the old "HEY, Derry down." The earliest
known form of this burden is "HEY-DERI-DAN." . In Egyptian HAl is
to hail (it may be howl) ; TERIU, is twice, TAN to complete, fill up, and
finish. "HAI-TERIU-TAN" is what is meant by repeat in chorus: that
is our HEY-DERI-DAN, or HEY DERRY DOWN.
We find our" HEY LOLY" also to be Egyptian given as "HELOLI"
to be mad, frantic. The full chorus is "HEY LILLILU, AND A HOW
LO LAN," in the apparently meaningless ballad burden: HOW is whole,
or full, and LAN, the moon. This suggests the song and circular
dance wh'en the moon was at full.
It was the same "HA-LE-LU" heard by Adair 3 which the "Red
Hebrews," as he called them, sang whilst encircling round the
holy fire, and identical with the "ALLELU-JAH" of the Jews, the
"ALALA" of the Tibetans, the "HALALA" of the Zulu Kaffirs, and
the "ALALA" of the Greeks ; the Polynesian " LOLOLOA," meaning
drawn out very long, the English HULLA-baloo (the yule or howling
for Baal at the winter solstice), one with the "HI-LELI-LAH" used by
the medicine-man of the Dacotahs who danced and shook his rattle
and whirled himself round franticly in a state of nudity as a mode of
charming away disease. 4 The same that Livingstone heard in Central
Tylor, Primitlve Culture, vol. i. p. 186.
Tylor, Primitive Culture, vol. i. p. 171. Various other of these illustrations

are taken from the same chapter.

a History of the American btdimts, p. 97
4 Schoolcraft Res. ii. 199
1

EGYPTIAN ORIGINES IN WORDS.

I-77

Africa when the natives kept him awake with their wild ceaseless
"LULLILOOING" through the night .. There is one origin for all. The
root meaning is better rendered in Egyptian with the letter r instead
of l, where "RU-RU" means to go, circuit, wheel, and whirl round.
By aid of RERT or ERRT, the hippopotamus, we see the" RU-RU-ING"
was once applied to the revolving stars of the great Bear in the Sabean
ceremonies. Egyptian shows us how these primary sounds of the
childhood of language were deposited as child-types. Thus RURU
denotes the nurseling and the nurse,. also to dandle and lull the child.
LILLU in Coptic, LALA in Polish is the child. The English Lullaby
is sung. by the nurse in lulling the child. LALLE in Danish is to
prattle. In Kymric LLOLIA w means to b;:1bble, prattle to a child.
LYULIATI in Servian is to rock the child, and in Russian ULIOLIOKAT
is to sing, rock, and lull the child to sleep. And the earliest nurse
is RERIT, the Assyrian LILIT and Hebrew LILITH, who in the hieroglyphics is the genitrix, as the sow or the hippopotamus, the old
Typhon of the beginning, who first reared the child in heaven.
In the third Sallier Papyrus there is a viv_id description of a
battle in which the king Rameses II. is surrounded by the enemy.
He calls on the god Amon-Ra for hE;lp, and suddenly hears the
. voice of Ra behind him shouting "Ma!" "HRU-HRU-HA-KA." This
passage has perplexed Egyptologists. De Rouge renders it " I come
quickly to thee." To me the" HRU-:HRU" is a war-cry to be- understood by its cognates. HURANU is a form of courage. HRUT means
"Arm for war," and this" Hu RU " is the root of our "HURRAH." Iri
the Maori "Aru-Aru" is a cry signifying ."pursue relentlessly."
"HIRI-HIRI" is also to rush with relief, and energetically assist, as
does the god in the Egyptian poem of Pentaur. It is the cry of a god
inspiring the warrior, and in Maori "HIRI~HIRI ".is the word used in
repeating charms over a person with the view of imparting energy
and inspiring courage. Also "HORU" is a yell used in the wardance. "HERU-HERU" (Eg:) signifies extension, dilatation with joy;
and this is the connecting link of language between the ultimate
"ALLELUJ AH" and "HOORAY," or, in the Irish form, "HOOROO."
The universal cheer this may be called, for it is the wild Irisli
"HUROO" of battle; the ~orman "HARO," the shout "UR-RE"
with which the Mahouts urge on their elephants, the Nepalese
" HERO," Siamese. "AURA,'' Arabic "AR-RA," the "HURRAR" of
the Norsemen, the Armenian "HAURA,'; ..tE:thiopic "HURHUR" (go
along !), the . Maori cheer of the rowers "HARI-HARI," and the
French "HARER" for setting on a dog. By aid of our." Hip, hip,
HOORAY" we may perhaps reach the root of the matter. The Irish
form "HooROO '' answers to the Egyptian BuRu, meaning additional,
another, one more. Our" Hip, hip, hooray" is generally given three
or nine times, often followed by the "one more" cheer.
The "Hip, hip, hooray" may be a salutation of the rising sun.
VOL. I.
N

A BooK oF THE BEGINNINGS.

Heru (Eg.) is another day, or one more round, and the RURU and
HERU both meet in the ROUND. HURI-HURI, Maori, is to revolve,
whirl round. IRI-IRI, in Fijian, means to fan repeatedly. We
may infer that the Druids used to salute the rising sun with loud
rejoicings, for he is called, by Taliesin, the Lord or Leader of the din
or hubbub. The dawn was a festival of his return. And in Egyptian
the Triumph of Return is expressed by the word " HEB." Heb is the
Festival, the triumph, and the return. The Leader of the Din is called
by Taliesin and Aneurin "RHWYU TRYDAR," literally the Lord of the
Rhwyu. And the Fugleman of the HIP-HIP, is the leader of the
HOORAY. HEP (Eg.) however, means unite, join together. HEPHEP-HURU (Eg.) is unite all together for one more round or cheer, no
matter what may be celebrated.
Our interjectional "Marry," as in "MARRY, COME UP," in the combinations of" MARRY ON us," and "MARRY GIP" would be well explained by MER! (Eg.) a name for Heaven. MERI come up, would
thus be an appeal in Heaven's name. "MERI KIP" is Heaven receive
or keep, or clasp us. MARRY-COME-UP, and MAH.RY-GO-DOWN are
allied to the Merry-go-round and the Merry-dancers of the Northernlights which dance in heaven. A see-saw is a MERRY-totter, it goes
up and down. And this is the up-and-down image named MER!.
With the prefix Ta it is Tameri, the double land of Egypt,
Upper and Lower, or if applied to MER!, the Heaven, the Egyptian
Meri-come-up, and Merry-go-clown, of the sunrise and sunset, and the
Meri-go-round of the Solar Bark. The Merry-go-rounds of our country
fairs go up and down and round and round, and are made of boats.
The Freemasons make use of a formula "So MOTE it be," instead
of So be it, or Amen. This mote is purely Egyptian, a rare form for
May it be. "MET" is to fix, establish. " Met" is an ejaculation. Met
means to pronounce conservative formulas. 1 "So Mote it be," is the
conservative formula of the Masons, as it was in Egypt of the Priests.
The present work is not intended to deal with the structure and
formation of the various languages of the British Isles, which languages
the writer looks upon as detritus and drift in new forms, of an older
language common to them all. But it may be pointed out that our
participial terminal ED or T is Egyptian.
T A is to cross ; T A~ is the cross sign of crossed. Tr is two ; TI-T
(Tat) crossed, TIED, Twoed. TNA is to separate; TN A-T is separated. TNA and TNAT are the same as our TINE and TINED, applied
to the fork. TEHU is to rejoice; TEHUT to be rejoiced.
In the genders the feminine is formed by adding a T. The
Egyptian explains the English. When we are assured that I
loved is I did love, that tells us nothing of I am loved, I am proved.
These latter did not originate in I love did, I prove did. They
indicate the present condition as much as I love, and yet it is the
1

Piuret, " Met."

EGYPTIAN ORIGINES IN WORDS,

-------- ----

179

second of two. The hieroglyphic t as tz~ is a sign of reduplication

and not merely the determinative of the secondary condition, a sort
of figure of two which shows that beauty, ability, bounty, majesty
are the reduplication of beau, able, boun, majes, not merely the
secondary, but the doubled form, out of which comes the plural TI
(Eg.) and TY in English; The hieroglyphic Tin Ti indicates that the
conditions are one of two in TA and TAT, love and loved, not limited
to the present and past, or to the genders, and the second is the condition of being Twoed; a doubled condition or secondary stage of
being. The word "DID" itself is in that second and dual condition
as the past of "DO," just as in the words loved and proved we have
the twoed condition of love and prove. In English" TIDDE," happened,
is the equivalent of "DID." Two of the hieroglyphic T's are a hand
and a half-sphere ; in each case one of two. The T was made the
feminine article, as the secondary one of two. As specimens of this
Twoed condition we have the Ton of wool, two stones ; the TOUT
for two gallons ; TouT, the posteriors ; also TITTY, the young cat ;
the TAD POLE ; the Welsh TAD, our DAD, for the father, the second
of two because the Son was ac-knowledged first.
Our common termination-" EN," as in open, sweeten, ripen, craven,
withouten, leaven, appears to be the Egyptian UN or EN, to be, being,
condition of being. This "UN," being, is distinguished in English in
the adjective as well as participial termination, as in wooden, golden,
brazen, to be of wood, of gold, of brass. At this stage we see the
Egyptian "UN," to be, modify into "N," of, and from ; OF gold,
FROM gold, made OF gold, or golden, as the condition of its being
golden. Also the Egyptian ER (Ru) has the force of the English ER,
in greater, sweeter, happier. Er (Eg.) means more, more than; the
repetition in ER-ER denotes very much.
The sole object of the present quest, however, was such matter as
retains the original likeness, and tends to prove identity in the beginning. Grammatical structure of languages is not of primary importance ; that belongs to the mode and means of dispersion and
diversifying the one in to the thousand languages which enable philologists to class them according to their later differences, and lose
sight of the original unity. This, it has to be remembered, is only
a Book of the Beginnings, hence the trivialities of the chapter
now ended,

N 2

---- _______,_

SECTION V.
.EGYPTIAN WATER-NAMES.
THE author of Rude Stone Monuments appears to me to darken
counsel merely and deepen the superficies of the subject only in his
search after a theory to account for them. He sees that the architecture of Stonehenge is primeval, and that it ought, according to the
laws of evolution, to belong to a time and an Art antecedent to
that of the Great Temples of Egypt and India ! Yet he does not
dare to apply the law of evolution to these structures, and has no doubt
that the rude erections are degenerate copies of the more" perfect
originats.

This is parallel with saying that the poetry of C<edmon is a lowly imitation of the work of Tennyson. There never was a crasser instance
of not only putting the cart before the horse and riding backwards,
but of flogging the cart' to make it go THAT way. He admits, however,
that the NAMES are everywhere the great difficulty. And as Max
MUller says of Cornwall, "Where every village and field, every cottage
and hill bear names that are neither English, nor Norman, nor Latin,
it is difficult not' to feel that the Keltic element has been ~omething
real and penrianent in the history of the British Isles." r Gradually
these names wifl yield up the dead past to live again as Egyptian.
Left without likeness in the classical languages, our names of rivers,
for example, have been felt to be unfathomable.
The Egyptian name of Water as an element is UAT, the same as
that of the Goddess UATI. UAT is the English WET, and our word
Water is the Egyptian UAT-UR, which is also applied to the ocean, as
the Great UAT or Wet. Uat (Eg.) for Water shows the element in
a dual aspect, necessary to note; the word signifies blue-green, and
Water unites the two colours of earth and heaven in one, as blue-green.
We shall find however that all elementary naming from the Egyptian
origin is divine, that is, mystical, that is, finally, physiological.
1

Chips, vol. iii. p.

2 52.

EGYPTIAN WATER-NAMES.

r8r

For example, the Keltic UISGE is a type-name for water, and at

the same time it supplies a title for the spirit-water, the water of life,
as WHISKEY. This comes from a first origin. UAT m~ans both heat
and wet, both elements being represented by the Genitrlx UATI; they
are the Two Truths of the Water of Life from which the name of
Whiskey is derived, in accordance with its spirituous nature. USKH or
SEKH (Eg.), the liquid, has a still earlier form in KHEKH, a fluid determined in one aspect by the sign of bleeding. Blood was the primal
suck, on which the child was nursed, the first water of life. Heat or
spirit was a secondary element. These are represented by KHEP,
U AT, and SEKHT. KHEKH has the meaning of blood and spirit, the
Two Truths of being imaged by the spirit-water of life.
The Egyptian HES and USESH mean evacuation. UKA is the
water of the inundation. We have the river ISE near Wellingborough, IsiS at Oxford, the AsH in Hertfordshire, the Iz in
Bedfordshire, the Usc in Buckinghamshire, GUASH in Rutland,
0USE fn Bedfordshire, various. USKS and ESKS, the ESKY in Sligo,
the ESKLE in Herefordshire, ESTHWAITE and EASDALE waters;
these, together with the AXE, Ox, Ux, and Ex, the lSCA, the Welsh
WYSG, a current, and Gaelic UISGE, for water, the WISK, the
WASH, and other variants, are all derived from this root. The Gaelic
and Erse UISGE, however, is a worn-down form of the Welsh
WYSG and this again has a prior existence in GWYSG, at least the
GwY is an earlier spelling of WY for water. . WYSG is the name of a
current. This points to a prefix corresponding to KHI (Eg.), to extend,
expand, elongate, and run with great rapidity. KHI-SEKH (Eg.) would
denote the current, as in WYSG, and the W constantly represents a K.
KHI-KHI (Eg.) is the original of quick, and the KHI-SK, GwY-SG or
WYSG is the rapid-running water.
TheWelsh name of the river called ESK is the WYS9-, and this points
to a rapid or spreading water as the primary type of the rivers
so named. The WYSG takes the English forms of GUASH (compare "gush") in Rutland, the WASHBURN in Yorkshire, and the
WASH. WASHES are outlets in the sea-shore, and in the fencountry large spaces left at intervals between the river banks, for
floods to expand in, are named WASHES. WASH, GWASH, GWYSG
are represented in Egyptian by the word KASH, to water, spread,
be in-flood, inundate.
The French rivers in the high Alps, the GY, the GUIL, the GUISAVE,
and the G,UIERS, the GUER in Brittany, the GIRON and GERS are
probably named from their movement; they are the goers, as our
Go is a form of the KHU or KHI, to go, and make go, quick.
The GEYSER isnamed from the same root KHI (Eg.), to rise up,
eiongate,.spread with great rapidity.. And as KHU or KHI is Spirit,
Whiskey is the KHI-SEKH or Spirit-water, the;: spirit in this case being
analogous to the motion anci go of the rapid waters.

A BooK oF THE BEGINNINGs.

An old Irish Glossary says, "BIOR and AN and DOBAR (are) the
three names of the Water of the World." This shows their naming
goes back to the mystical one of water with two aspects found in the
Pool of Two Truths, and in the name of Uat(i). The Duad may be
expressed by BI-OR. AN represents the Egyptian HAN or NEN, the
primordial water identified as the Bringer .in the beginning. DoBAR;
Dov'AR, or D'CrR answers to TEF-ER or TEP-ER, as the water of the
commencement, the first water. TOBAR (Irish) is a Well, and the
Teph (Eg.) was the Well of Source. Also TEBU (Eg.) means to draw
water, and the Tober water is drawn from the well.
AN (Him) was the celestial water and the well-water was below.
These were two aspects of the BI-OR or dual water, of the Pool of Two
Truths, the Water of Life that made flesh in one form and fermented
into spirit in the other. This will be illustrated in a chapter on the
Typology of the Two Truths, both of which were at first assigned
to the Motherhood.
In passing it may be noted that in two Egyptian names of water
we find synonyms of Yes and No. IA is water, to wash, purify,
whiten, and the word means Yes, and assuredly. IA is the positive
of water, and with this agrees the English EA, and YEA. Nu is
water, and the word means not, negative, negation, the English No.
Also IA, the white, agrees with milk, the white, and NA, the red,
with the blood. The Milk and Blood of the Mother were a -primal
form of the Twin-Water. The Two Truths were represented by
White and Red, and both colours were combined in the " spotted
cow " of Hath or.
The DEE springs from two fountains in the East of Merionethshire,
and is probably named as the dual water, the twin water of the
Egyptians. It was called DYVRDWY, the divine water of source in
a dual character. Another of its names, Peryddon, read as Peritten (Eg.), yields the two-fold manifestation.
The river Deskie is formed of two streams, and in Egyptian Tisekh would signify the double water. D-eskie is the dual Eskie.
!VEL is a twin river: "Two rivers of one name," says Drayton.
The IvEt was anciently called the Yoo, and the Iu (Eg.) is two
or twin. The YEO is the same, and our YEo-math is the second
mowing.
The river NEATH has a double head, and NET (Eg.) is a total, the
All', which was composed of two.
If the Egyptians named our waters and rivers, it is tolerably
certain those of Wales were the first-named, as the TAVES, TEFIS,
DYVIS, DOVERS, and others. For this reason : AP or AF (Eg.)
means the first, as a liquid, an essence of life, or essential life: Th~s
supplies another elemental water-name. With the article The prefixed, this is Tepi or Tefi, the Welsh Dyvi, English Tavy,. and Dove,
the first, primordial, ancestral source.

EGYPTIAN WATER-NAMES.
This Ap or Af, as first in the form of liqu_id, with the Egyptian T
prefixed, furnishes all the primaries of water found in TOBOR and
DOBAR, the well, the Kymric DWR (Dfr), water, and the river names,
TEF, TAV, DYVI, and their kindred, the T and D, retaining at times
the twofoldness of character. Thus, if, as will be maintained, the first
landing was in Wales, one of the rivers named the first would be
the DYVI, which flows into Cardigan Bay, and debouches through an
estuary that divides North and South Wales.
The TAY, formerly TAVUS~ is a first river, on account of its size.
The name of the Thames shows an example of compounding
from Egyptian. If we take the ES for a reduced ESK, as it is found
in SENAS, a name of the Shannon, the THAM may be accounted for
in this way.
In Drayton's Poly-olbio1z,1 a dozen rivers make up the Thames
The Oxfordshire Colne, the Charnet, Charwell, Leech, Windrush
Yenload,2 join the Isis ; the Ock and Ouse join the Thame, and
these an unite with the Kennet, Loddon, Wey, and Hertfordshire
Coln to form the Thames.
In Egyptian TEM is a total ; the completed and perfected whole.
TAM means to renew, make over again, the second time. It should
also be observed that TEMI (Eg.) is a title of the Inundation in
Egypt, and the Thames is a tidal river. Thus THAMES is the total
and the tidal river. The same origin will account for the name of
the river Tamar (Devon), which "sweeps along with such a lusty
train " of attendant streams and rills as " fits so brave a flood two
countries that divides." 3 Tamar takes in th~ Atre, Kensey, Enjan,
Lyner, Car, Lid, Thrushel, Toovy, and others. As Thames means
the collective or total water, so Tam-aru reads the collective river. In
each case, Tern (Eg.) is that ~hich divides the land into districts, a
name of the Inundation, a total, and a created river.
We have another name for Thames, as the Tidal Water.' According to Camden, this river was once known as the COCKNEY, and
therefore a dweller on its ba~?-ks is called a Cockney. The KHEKHNUI (Eg.) means the tidal water; the to-and-fro of the water
corresponding to the motion of the Khekh, as the Balance or Scales.
This name, says Boileau, was likewise applied if! Paris, where we
find the water is the SEINE, and in Egyptian SEN or SHENA is the
tidal-river of the Inundation.
Shuma (which permutes with Shuna) is the Pool of the Two
Truths, in An; the water of the dual aspect here figured as the tidal
river.
Ancient Paris stood on the island which divided the Seine into two
halves, called the Isle of France. SHEN (Eg.) denotes the dual,
twin-water. The names of the SEINE and the Cockney rivers are
important. SHEN is to complete an orbit, it is the circuit, extent,
1 Songs, 14 and 15.

2 Drayton's spelling.

Poly-olbi'tm, Song

1.

A BooK oF THE BEGINNINGS.

perimeter; SHEN, to stop, bend, twist, turn away,. turn back, turn
down. It is the Egyptian name for the measure of the Inundation, the
hieroglyphic of which is the SHENT. We have a form of the word
in SHUNT, to turn back on another line. The game of SHINDY, also
called SHINNY, is designated from its motion to and fro, like the ebb
and flow of a tide, as Egyptian shows. Now, if we apply this to the
name of the place on the river Thames called SHENE, we shall see
that it was so named as the spot to which the flow of the fide reached,
and where it ebbed again. That in Egyptian is SHEN..
This may supply a landmark for the geologist. Shandon on the
River Lea (Ireland), on the Clyde (Gairloch), and in other localities,
may be named on this principle of identifying the place where the
tide once turned.
There is an old sacred place in the county of Durham called
COCKEN Hall, round which the River Wear winds two ways, and
KHEKH-NU (Eg.) means the water that goes to and fro. In this
instance it is a tidal river, but the tide does not now ascend so .far up;
the name, however, appears to show that it did so in the past, and the
Wear was aKHEKH~NUI,.or tidal water.
The Cockney, as a person, is not named from the Thames. He is
a form of the April fool called the Gouk. In the north of England
April fools are April Gowks.. The Gouk, Gowk, or Goke, is sent
on a foolish errand, repulsed, and sent back again, and Khekh (Eg.)
signifies to repulse, and send back. Hence the KHEKH, or GOUK.
The Cuckoo is the Gee, as the bird of return, that goes to and fro.
Thus we have the KHEKH, as a pair of scales, the tide, the cuckoo, and
the fool. Now in the hieroglyphics the word for water or inundation
is written nu, nnu (nenu) and nini (nni), and the same word is the
name of the little boy, the Nnn (N ui), who is our NI-NNY. The
Ninny, or fool, who goes to and fro on fool's errands, is the analogue
of the Khekh, river, and, like it, is the KHEKH-NINI, KHEKH-NUI, or
Cockney. In relation to the First of April, Khekh (Eg.) is the
balance, equinoctial level. CoCKAIGNE, as place, was the mythical
'land of promise and plenty, ~hat is the solar country lying eastward, where the waters were crossed and the manifestation to light
had occurred, where the corn was seven cubits high, and the ears
three cubits long. 1 This was attained at the time of the equinoctial
level, the Khekh. London, on the COCKNEY river, as the land of
Co~kaigne, i~ connected with the mythological astronomy, as the
Gate of Belin likewise shows. Uka (Eg.) means a festival and to be
lazy. KHEKH-UKA-AN would answer to Cockaigne, the reputed
land of laziness and luxury, a form of An (Heliopolis), placed at
the Khekh, on the summit of the Equinox. At this point in the
planisphere was the Pool of Persea, now represented by the double
stream of the Waterman; the one water with two manifestations,
1

Rit. Ch. 109.

EGYPTIAN \NATER-NAMES.
which may be the two aspects of a tidal river, the water above and
the water below, fresh and salt water, milk and blood, or, finally,
male and female source.
The "Khekh" balance, the type of tidal motion, takes many forms
in English. The sea-cockles are left on the sand by the turning tide.
In Devon they are called cocks. Stairs that wind about are called
cockle-stairs. The pilgrim and palmer wore the cockle-shell as a
badge, not that they had been to sea, but because they were
wanderers to and fro like the bird of passage, or the tidal water,
or the cockle, a tidal shell-fish. They too were Gees, Khekhs, or
Cocks. Dampier speaks of a " cockling sea, as if it had been in a
race where two tides meet;" the motion of contrary currents caused
the "cockling." Shag is another variant. Wicliff translates " the
boat was SHAGGED with waves," that was, in a cockling sea.
To cocker is to fondle, dandle, jog, or rock up and down. To
joggle is.to move this way and that. To juggle is based on rapidity
of movement to and fro. One "Khekh " hieroglyphic of this motion
to and fro, up and down, is the balance, as the figure of the equinoctial
level, and the up and down of the two heavens. Khekh passes into
our word Weigh, and in Bavarian Wag is the Balance; Wage in
Dutch; Waga, Russia.n; Vag, old Norse. To weigh is to balance;
and all turns on the wagging up .and down. Goggle, joggle, waggle,
gaggles, quake, shiggle, gig, giggle, giglot, gigsy, and many other
words are variants, having the same fundamental meaning. GICKGACK is a name of the clock in nursery language, from the motion of
the pendulum to and fro. A jigger in machinery goes to and fro. In
giggling the body shakes up and down. A giglet is always on the
go. The Gaelic gogach and English kickle denote a wavering and
unsteady motion. Goggle-eyes roll to and fro. Nine-pins are called
"gaggles," and they are set up to be knocked down, and thus
illustrate the. motion called Khekh-ing. In the children's game,
"COCKLE-bread" is made by wabbling the body up and down and
to and fro,
" Up with my heels and down with my head,
And this is the way to make Cockledy-Bread." 1

- The goging or cucking-stool moved up and down in ducking the

culprit. The cock on the vane turns to and fro. Hocking at Hocktide is a custom of the male and female alternately lifting each other
up and down. The game of 4ocky consists in driving the ball to
and fro ..
This derivation of the April fool from the KHEKH tends to prove
that the so-called "All Fools' Day" is in reality the "Old Fools'
Day," Scotch, "Auld Fool's Day.'' In an ancient Roman calendar,
quoted by Brand, there was a feast of OLD Fools. The Khak in
I

Brand, "Cockle-Bread."

'

A BooK OF THE BEGINNINGS.

!86

Egyptian is the old fool, coward, nincompoop. Kehkeh (Eg.), like

the Maori Koeke, and Kaffir XEGO, is the old man. Khekh-ing,
hocking, and hoaxing are all connected with the Equinox. The
Khekh represents the old "Kak," the god of darkness, who was
derided and made sport of when the young sun-god had arisen, in the
ascending scale or Khekh.
But to return. We might infer that a people coming from the land
of the Nile would be sure to confer the names of the Inundation on
our tidal rivers, and erect the tidal into a type-name. This we find
they have done. TEMI, as before mentioned, was one name of the
Nile inundation. ABHAIN is an Irish name for a river, and as ABH
is the river, the suffix probably characterises it. HAN (Eg.), or An,
is to bring, to come and go, turn and return. AB is the water, ABHAN is the periodic tidal water, named after the typical inundation of
the Ab, Hap, Kabh, or Nile.
The river DovE, says Ray, is the Nile of Staffordshire when it
overflows its banks in ~pril. There is an old distich,
"In April, Dove's flood
Is worth a king's good."

DovE rendered by Egyptian is TEF or TEB. TEF signifies dripping,

flowing, and to evacuate. The TEPHT is the abyss of source, the Welsh
DYFFED.. DOVE in the West of England is the name of a Thaw. In
Egyptian, TEP marks the point of commtncement of thing, time,
and place. This meaning combines the beginning of the overflow, or
the Thaw, or the land, as in the names of Dyfved and Dover. The
name of Staffordshire, we might suppose, would be based on the River
DOVE or "Tef" with the S prefixed, as this is the causative prefix
to Egyptian verbs. Accordingly we find that STEF is an Egyptian
name of the Inundation of the Nile, and STAFFORD is the ford of
the flooding river. Several of our river-names suggest this origin.
NEN is a name and a type of the Inundation which, according to
Hor-Apollo, 1 signified to the Egyptians the New or Renewer. NENUT is fresh and sweet. We have the river NEN in Northamptonshire,
and one of its two sources springs near STAVERTON, which looks as
if it a,lso had been named from STEF, the Inundation.
The name of the river SHANNON is still more to the point of
NEN being a name of the Inundation, for it is the Nile of Ireland
in its overflowil}~ and shedding' of alluvial soil. SHEN-NEN (Eg.)
reads the periodic type of renewal. NEN (han) also means the
bringer, and SHANNON is the periodic bringer like the Nile. There
are large tracts of marsh-land along the banks of the Shannon
deposited when the river overflows its banks ; these are called
"CAUCASSES," and are famous for their fertility. 2 KAU, in Egyptian,
is earth, and KHUS means to found, lay the basis. SHEN also is
1

B. i.

21.

Enclyc. Brit. 8th edition7 "Limerick."

EGYPTIAN WATER- N A:\fES.

to turn away, and return; that is the tidal river; as SENAS also,
it is the tidal or inundating water. LIMERICK appears to be named
from the Inundation or tidal river. REM (Eg.) is to rise and
surge up. REM likewise denotes the place of, REMN means extending up to, so far, and REKH is to wash and purify. Thus
Limerick may be the place to which the tide ascended. Remi-rekh
(Eg.) reads washed by the inundation or tidal water.
The SEVERN is a tidal river. Nennius (Ch. 68) calls it the
HABREN. Hab (Eg.).means periodic, the type of return, tidal. The
naming of SEVERN as the tidal river is also denoted by the two
kindred divinities, SABRINA, and SEFA, who is the goddess of the
tidal river in Egypt. The goddess of the Severn, and the inundation
of the Nile, are one and the same at root. URNE and ORNE signify
to run. RENE is a watercourse. Thus HAB-RENE would be the
tidal watercourse. This RENE represents the RUAN (Eg.), the valley
gorge, and outlet of water. In which case the HAB-REN, is the tidal
river of the valley-gorge.
The HABREN or Severn has a different origin to the HAFREN and
AvoN. These are the crawling, sluggish waters. AVON is a Keltic
type-name of the river. In Welsh HAFRU signifies the slow and
sluggish. Hefu, Hef, and Af (Eg. ), mean to squat, writhe, crawl
along the ground like the caterpillar or snake. N u or N denotes
water. Thus Hef-n or Avon is the crawling or sluggish water, as
the Avons are; the crawling, winding, serpentine water. The
Gothic AHVA and Welsh ARAF, the gentle, include this meaning of
AF and HEFN (Eg.) to crawl along the ground.
The AFF is "found in Brittany, the IVE in Cumberland. There are
a dozen A VONS in England, Wales, and Scotland. Besides Shakspeare's AVON there is one in Hampshire, one in Gloucestershire,
one in Devon, in Lanark, Banff, Stirling, Monmouth, and other
counties. The EVENENY, in Forfarshire, is a diminutive of the AVON.
A VON abrades into the A oN in Manx,- the AUNE in Devonshire,
also the AUNEY ; the ANEY in Meath, and INNEY in Cornwall.
The LEVEN implies the al (or Ar) compounded with Avon. The
earliest form of LEVEN is ALAFON, which modifies into Alauna.
Leven also means the smooth, like A VON. So derived, these are
the slow, smooth, crawling ALUS (Aru, Eg. River), unless we take
AI to signify White.
But we have to include another type in LEN, as RENN (Eg.) is the
pure unblemished virgin water. This is extant in the Linn, a deep,
still pool. Drayton sings of the calm, clear Alen born of Cranborn
Chase. Len (Renn) may enter into the name of the ELLEN in
Cumberland, the ALLEN in Derbyshire and in Leitrim. Matthew
Paris calls Alcaster on the ALN, ELLEN-Caster, so that the ALN, the
LUNE, the ERYN in Sussex, LOIN in Banff, LINE in Cumberland,
LYON in INVERNESS, LEANE, Kerry; LANE, Galloway; LAINE,

------------r------- --.
\

188

1.\

I.

A BooK OF THE BEGINNINGS.

CORNWALL, have to be distinguished according to their character,

whether they derive from ELLEN the pure, the virgin water, or
from the LEVEN, ALAFON, the slow, sluggish, crawling, serpentining
stream.

RUI (Eg.) is mud, muddy, red, or black-coloured. To this corresponds the ;ROY (the red) in Inverness-shire, and some of the other
rivers of similar name, which include the RYE in Yorkshire, Ayrshire,
and Kildare; RuE, Montgomery; RHEE, Cambridge; ROE, Derry;
RAY in Oxfordshire and Lancashire; REY, Wilts; REA, Herts,
Warwick, Shropshire. The Gaelic REA, the rapid, Welsh RHE and
RAU (Eg.), the Swift, have to be taken into account. Still the rapid
and the red or the deep-coloured are often likely to meet in the
same stream, The Warwickshire REA and Hertford LEA are not
the rapid but are the muddy (rui) rivers.
AUR, ARU, the Egyptian name of the river, has an earlier form of
the water-name in KARUA, a lake, or some other water-source. These
include such names as the URE, ARE, and AIRE, Yorkshire ; AYR
i-n Ayrshire and Cardiganshire; ARU, Cornwall; ARRO, Warwickshire; Arrow, Herefordshire and Sligo; ARAY, in Argyleshire; ARAgadeen and ARA-glin in Cork; ARU, Monmouth; the Norfolk YARE,_
the YAIR and YARROW in Selkirkshire; the Y ARRO Lancashire, the
GARRY in Perthshire.

The name of the NILE had to be derived from "ARu," the River
as it was called. The River watered the Two Lands, and the plural
definite article is NAI. From NAIRU or NAR comes the Nile.
In Ireland we find the River NURE is also THE OuRE, that is by
dropping the Egyptian article The. The River NURE or THE OURE
is precisely the same as Aru and Naru (Nile) in Egyptian. Boate,
in 1645, calls the Irish river" NuRE 'or THE OURE." AN-FHEOIR is
the full Irish name. So the Egyptian A is an earlier FA in more.
than one sign. The NuRE, like NILE is a dual river.
The hieroglyphic sign of the Inundation is a triple vase, with two
spouts, from which the water issues in two streams, one on each side
of the sign. One name of this symbol is KHENTI ; this abrades
into KHENT; Khenti means a:n image. Khen is the waters, liquid,
within. Ti is two. Khenti is the plural of water, say as red and
blue Nile, Near Abury in Wiltshire a river rises in two heads, and
realizes the Egyptian image of source called the .KHENIT or KHENT.
Our twin river there is the KENNET. This identifies the two-foldness
oi the ideographic KHENT. The hieroglyphic of the vases has been
variously read KHENT, SHENT, and FENT. 1 Latterly " FENT"
has been given up. Yet, the FENT, as the nose sign, is one 'of its
determinatives. The English FoUNT makes it almost certain that
FENT was one of its names. The nose, as FENT, is a fount of life, the
dual or,gan of breath; and the FENT imaged by the vases symboled
1

Birch, Dictz'o1ta1y, p. 548..

EGYPTIAN WAT~ER-NAMES.

189

the water-fount of life. In English " FEND " signifies livelihood,

means of living.
Diodorus says that when the Nile overflowed most parts of Egypt,
and the waters were coming down full-sweep, the river, for its
impetuosity and exceeding swiftness of its course, was then called
the EAGLE. As the Egyptians rendered l by r, the Eagle corresponds
to our EAGRE or ACKER, a peculiar vehemence of motion in the
tide of some rivers. It is still applied to a dangerous surge and
eddy in the river Trent called the" RUME" (Eg. REM, to rise and
surge up.)
" Well know they that the Reume yf it aryse,
An Aker is it dept." 1

The word AKER was explained by the early lexicographers by

the Latin impetus mart's, which they said preceded the flood or
flow.
In Egyptian the eagle as bird is Akhem . or Akhmu,
which likewise means an extinguishing wave of water. Akh is
to rise up; mu, water. The eagle was of course a symbol of
swiftness and ascending power. The BoRE is the name of the
"REUME" or "AKER," which occurs annually in the River Severn
at Gloucester about the time of the Spring Equinox. BER (Eg.)
signifies to be ebullient, and boil up to the topmost height. BERWI
(Welsh) is to boil and bubble. Periodic manifestation was one of the
first forms of phenomena observed and named, and the "Bore" of
our rivers was an especial phenomenon. The Parret is a river with a
"bore," and this apparently enters into its name. Per (Eg.) interchanges with Ber, to well up, be ebullient, manifest periodically;
ret (Eg.) means repeatedly. Thus Parret names the periodic high
tide. In the Hoogly, one. of the mouths of the Ganges, the Bore is
known as the BORA, and in the Amazon the Indians call it PoRoROCA. A reviewer in the Athenceum for July 3, 188o, remarks that
under" Humber," a Shropshire name for the cockchafer, Miss Jackson,
in her Shropshire word-book, gives additional currency to the old
notion that the river Humber took its name from the humming
_ noise made by its waters, and says " This is certainly wrong. The
Humber does not hum more than other rivers, nor nearly so much
as the Parret, the Ouse, the Trent, and other rivers on which the high
tidal wave known as the bore or eagre manifests itsel The origin
of the name is at present an unsolved enigma." In Egyptian HUM
means to return, to be tidal ; it is a variant of Hun, to go to and
fro. BER (Eg.) is to boil up; BER, the supreme height, cap, tip, top,
roof; this names the" Bore," and the Hum-ber is doubly designated
from Egyptian, as the tidal and Borial River. .HUMMIE is a Scotch
name of shindy or hockey, which has the tidal movement ; and the
HAM-mock is the swing bed. This sense of "HUM" passes into
1

MS. Colt. T#us A, 23, f. 49

A BooK OF THE BEGINNINGS.

" HuM-drum" and " HUM-strum," applied to recurring, and, in
"HUM," to incessant motion, whence the Cock- (Khekh) chafer is
also the HUM-ber.
The Keltic DWR for water has earlier forms in DOVAR and DOBAR,
which, as TEP-AR (Eg.) denotes a water from the point of commencement, as the well of water, like Tobermory, that is, water from the
source. DURBECK in Nottinghamshire is thus the TEP-AR-BEKH,
or water from the beginning in the beck. The Beck is the Egyptian
BEKH, for the place of birth, the begetting, birth itself. It is a
delusion to look on this as a Teutonic addition to the DWR. The
DOWR-water in Yorkshire is also the water from the source. In this
case the water is the UAT-UR (Eg.), after the Dour from the source
has widened out. Many rivers were named from this origin. We
have the DOUR, in Fife, Aberdeen, and Kent ; DUIR in Lanark;
THUR in Norfolk; Dore iu Hereford; DURRA in Cornwall; DORO
in Queen's County; DURAR-water, Argyle. But not all the DURS
and TURS are to be derived from DOBAR or TEPAR. These have
been lumped .together as DWRS, or waters, with no power of
distinguishing them by any principle of naming.
The chief type-name in Egypt for River is ARU, with the variants,
AUR, AR, or UR. But which ARU or AR in a given case is the
question. The TEP-ARU is the first ARU, from the source. But we
have TURS and DERS, which are only branch-rivers. And Teru
(Eg.) means the branch of a river and a measure of land. This is
included among our Turs or Ders, perhaps as Derwent. The town
of Derby (or Deoraby) stands on a Derwent, which is an interior
Ter to the Trent. WENT possibly represents the Khent (Eg.) either
as the inner or the dual water. Khent as the lake and interior water
is certainly retained in Derwentwater, and probably in Windermere.
Trent is absolutely a boundary water of the county, and as Trent is
the lower Derwent, and ENT (Eg.) is the lower of two, and means
"out of," it looks as if Trent were the Ter-ent, the lower of the two
Ders or Drws. NT (Eg.) also ~eans limit.
The TEPAR, TOBAR, or DRU, as water from the source, becomes
the TUR and DUR, as the name of a natural boundary, the landlimit, the first lines drawn on the topographical chart. Many rivers
are TURS in this sense that are not named from the well-spring
or fountain-head.- They are named from TERU (Eg.), a measure of
land, the boundary and margin of a shire or other district. The
River Nidd in Yorkshire is still a land-limit and boundary for two
different Hunts, those of York and Ainsty and Bramham Moor.
A good example of river-naming in Egyptian occurs at DURUTHY
Cave, near Sorde, in the Western Pyrenees. The name of Duruthy
Cave actually describes its topographical situation in Egyptian. It
overlooks the junction of the two rivers GAVE-the Gave de Pau and
the Gave d'OU:ron-two tributaries of the Adour. The name of the

EGYPTIAN WATER-NAMES.
Gave corresponds to Kapu, the name of the Nile in the oldest form,
and there are two Gaves whose branches blend at Duruthy. TURU
(Eg.) is the branch of a river, and TI reduplicates. TERU-TI would
indicate the double river-branch. They flow into the Adour, the
name of which, as Atur (Eg.) signifies the river, limit, measure, and
a region determined by the Propylon and house or temple. Duruthy
is the place of the famous Bone-cave.
The TUR, as river-branch and boundary, has its earlier form in
ATUR (Eg.), with the same meaning-the water, the river that
constitutes a measure and limit of land. With this agree the
ADURS in Berwickshire, the ADUR in Sussex and Wiltshire, the
ADDAR in Mayo. This gives the name to several of our streams, as
the Cornish ATRE, the Welsh ATRO, the ETHEROW in Derbyshire,
the ADUR near Shoreham, which latter name echoes in modern
phrase, the shore, coast, land-limit, signified by ATR in Egyptian.
The same thing occurs in THETFORD, the ford of the River THET.
TET (Eg.) is to ford, cross over, pass through ; therefore the THET
was the fordable river in Egyptian ; a thing of importance in early
times. AT adds a different type to the AR or water, which has in
each case to be distinguished before .we know the nature of the
particular name. It may go back to KAT, so as to include the
CHEDDAR. In KAT or KHET we obtain the type of the navigable
river. ATH (Eg.) is a canal. KHET is to navigate. Here it may
be noted that Egyptian supplies a far better type-name for the
Spanish rivers, the GUADA, GUADIANA, GUADARAMA, GUADALETE,
GUADALIMAR and GUADALQUIVIR, than the Arabic WADI, the
channel of a stream. The present writer would derive these names
from KHATA (Eg.) to sail, go, navigate. These were first named
as the navigable rivers, that is, KHATA Supplies the navigable as
its type.
But here again we find two types under one name, as KHAT also
means a ford; so GUADO in Italian is the ford. Thus the river
named from KHAT may be the fordable, i.e., the WADE-able, or it
may be, the navigable water, for which the. water itself must be
questioned. KHET, as the ford, is preserved in QUAT, near Bridgnorth in Shropshire, where we not only find the QUAT but QUAT-ford,
and the ford repeats the QUAT, as in WATFORD. QUAT is an
earlier form of WATH, a ford, therefore the KHAT.
Another good example of the primary nature of naming the rivers
and flowing waters as the self-cut boundary lines may be found in the
Irish SRUTH, for a stream, when interpreted by the Egyptian SRUT,
to cut, dig, plant, as a means of arranging, distributing, organising,
from Ser, to arrange, distribute, organize, make private and sacred.
SRUTA is to cut out, engrave, as the stream did in its course, whence
its adoption as the distributor and divider of lands and the establisher
of frontiers and boundaries to be held sacred. The river formed the

A BooK OF THE BEGINNINGS.

I~
l

. first shire. and the SHERH (Eg.) is a river, a source. Rivers were
the ready-made lines on the map of the land. This principle of
naming them in Egyptian as water-boundaries of the district or
region of land is very apparent. If we take a few of the border
rivers and those found, or once extant, such as the river TEES in the
north and the TEISE in the south, on the margin of counties this will
be evident. TESH is an Egyptian nam~ of the Nm.ms.into which
Egypt was divided ; TESH is a frontier, and the TEES .is a frontier
river; TESH is a district, frontier, the Nome, made separate. TES
is a l~quid measure; so is the river Tees.
On the borders of Denbigh and Flint there are, or were in
Drayton's time, the rivers HESPIN and RUTHIN. HESP is likewise
an Egypti~n name for a district, land measured off, from, or by water;
a square inclosed. RUT means to cut, engrave, figure, girdle, tie,
fasten, retain the form, separate. Both names agree with these
m,.eanings. This principle will account for the naming of our rivers
STOUR. The OUR or AUR (Eg.) may be taken for the water-word
as it is in various other names, the River, for example. Ru (Eg.) is
the path, channel, outlet, and with the f for" it," we have RUF or RIV,
whence RIB and RIPE, the bank of the AR, or water, our river.
SAT is Egyptian for the NOME; AuR for the riv~r. The Stours
were the boundaries of districts. STER (Eg.), to lay out, agrees
with the SAT-OUR or NOME-river, and this root enters int~ the
name of scores of German streams, such as ALSTER and ULSTER,
the STREN and STROO being akin to our STOUR and STREAM, the
water-boundary of the NOME, or district laid out..
In the west of England STREAM means to draw out. at length, to
pass along in a set course actively. STER (Eg.) is to lay out
length-wise and together; and as AM (Eg.) is belonging to, it seems
likely that our word STREAM is SAT-AUR-AM, the water-boundary
of the Nome, water and land being laid out together.
The ERIDANUS or IARUTANA (Eg.) of the Planisphere is the
dividing river and the water that divides. The river Po is also
known as the Eridanus, and in Egyptian the equivalent-Pu means
to divide. TEN or TNA (Eg.) is to separate, divide in two, halve.
This name of rivers, as the boundaries that divide the lands, is
found in the DONS of Brittany and other parts of France, and also
the DANUBE, DNIEPER, the ancient TANAIS, DONETZ, DNIESTER;
DANASPER, ADONIS, TANARO, and others. This gives a name to.
our TYNES and DONS; DuN, Ayrshire and Lincolnshire; DEAN,
Forfar and Notts; DANE, Cheshire, DEEN, Aberdeen ; TONE in
Somerset ; EDEN in Yorkshire, Kent, Fife, and Cumberland ; TEANE,
Stafford ; TEYN, Derbyshire ; TIAN, Jura, whilst the . T ANOT in
Montgomeryshire, and TYNET in Banffshire, show the participial form
of TEN (Eg,) to divide, be TYNED or made separate. Some of these,
no doubt, are modifications of TEIGN, a Devonshire river. TEKH

EGYPTIAN WATER-NAMES.

1 93

(Eg.) is the hard form of TESH, the Nome boundary, and denotes
a frontier, a crossing. The type of this would be the TEKHNU ;
and as nu is . water, the TEIGN is the water-frontier, that which
divides and makes separate in the Tun. A rivulet near Ambrose
Hole, Hampshire, is called Danestream. Danesford also occurs
in Shropshire. But these have no relation to the Danes except
to show the perversion of the water-name. Tain (Gaelic), Don in
Armorican, and Tonu in Sclavonic are the Danes meant. They are
forms of the dividing stream. There is a river TOUCQUES in
Normandy. If we take the UES (uskh) as the water, the ToucQ
answers to the Egyptian TEK (Tuk), a frontier fixed, and the Touc.QUSKH is the river of a fixed frontier. The T AGUS agrees with the
TOUCQUES, as the river of the TEK, frontier and land-limit. TESH
and TEKA permute within Egypt, and the names of the TEES,
TEISE, T AGUS, and TOUCQUES out of it.
No better illustration
could be given of the water being the first boundary than in the
name of boundary, as the BOURNE. This was then applied to the
BURN of water, and thus the BURN and BOURNE are one in the
water-boundary.
"Come o'er the bourne, Bessy, to me."
King Lear, iii. 6.

alludes to the water-bourne. In Wiltshire we have the river BOURNE.

In Herts the BULBOURNE. The ISBOURNE, the ASHBOURNE and
OUSEBOURNE are all of them USKH-bounda:ries, not mere Scottish
"BURNS."
.
~-;,The Keltic UISGE also contains the elements of U or UI (Eg)
the line, limit, edge, canton, territory, so often applied to the country
in Central Africa, as in U-GANDA, and Sekh is the liquid, the drink,
English suck, th.e name also of a tributary river, and with the U
prefix UISGE reads the Sekh of the limit, line, edge, direction ;
the USKH, as the extent, range, boundary, equal to the USKH
collar, a type of binding round, therefore of boundary for the
land. In the earlier form of the UI we have KHI to govern, rule,
,protect, dominate. The same wor~ SEKH or USKH means to cut out,
incise, engrave, memorize. Thus the SEKH or USKH, as river, is the
dividing line of the SOKES, as in Essex, with its six rivers and six
sokes or divisions of the county. According to Drayton the river
TEAM, which divides Shropshire and Hereford on the Cambrian side,
is the furious. 1 Again, the TEAM (Eg. temi) reproduces the name of
the Inundation. TEMA is also to swoop down, cut in two, announce,
ticket. Ru (Eg.) is a mark of division, a chapter, fraction; RUA, to
separate. This, which becomes the French Ruk, a street, gives a title
to several Rus and LLHUS, in Britain, as rivers. We have the river
PENKA, and this word in Egyptian means to disjoin, separate. The
1

VOL. I.

Poly-0/b., Song 8.
0

194

1,_

A BooK oF THE BEGINNINGS.

SPUT is a small river in Westmoreland, and SPUT (Eg.) is a district

of country marked off, one form of this being the SEPT inclosure
known by that name on the monuments.l
The river GYPPEN, now called the Orwell, the river on which
Ipswich,. that was once Gyppes-wick stands, repeats the Egyptian
KHEPENI, a measure of liquids, a brimming measure of beer ; our
GYPPEN being a liquid-measure of land.
Ru (Eg.) is the mouth, gate, way, gorge for water. AB (Eg.)
signifies the water. From these come our ABERS. AP-RU, or AB-RU
is the water-mouth, gorge, gate of passage for water, the outrance
of a river. Aberdeen is AB-RU-DEEN, the outlet, gate, or mouth of the
Deen-water.
From HI (Eg.), the water, stream, or more particularly the Canal,
we obtain the HITHE as a landing-stage on the river, or seaton the
sea-shore, as in Hithe, Rotherhithe, Queenhithe, Greenhithe. There
are several Hithes on the ba.nks of the Thames. The name has
curious illustrations in Egyptian. HI (Eg.) is the water, the canal, or
stream; TA signifies bearing, carriage, seat. Whence HIT is a boat,
as a carriage on the water. The canal, as HIT, is determined by the
hippopotamus, the bearer of the waters, who (as Taurt) was the seat.
The HIT is also a seat, a station, a limited place on the canal, our
Hithe. The Hithe, in the form of Hit or Hut, then, existed as the
boat, the seat, the bearer of the water, and a water-region or inclosure.
Still earlier is the HAT, our Hatch, or Dam, by which the waters were
banked off and land created. This, the sign of Chaos and determinative of precommencement, so to say, of creation, is the earliest form
of the Hithe as a landing-place, and its type is worn on the head of
the goddess Egypt, as the sign of land obtained from the water. So
ancient is the Hithe. In ERITH we have the ARU-HITHE, the
landing-stage on the river. This will prove the origin and application
of the principle of naming to be Egyptian.
Other names from the same source abound. At the beginning is
the BECK, the infant stream. BEKH (Eg.), as before said, denotes
the birthplace, and to enfanter.
The BECK is the water from the
place of birth, the river in embryo. In AVONSB:ECK the BECK crawls
along like the child on all fours from the birthplace. The BURN
may be derived from Nu (N), water, and BuR, to well forth, or PER,
to come out, appear, become a visible form of manifestation.
The MELTA is one of the "handmaids" of Neith. MERTA (Eg.)
is a person attached to; also MERTA, a water attached to. HEPSEY
is another affluent of Neith. HEB is the fountain of source; HEP,
hidden ; Sr or SIF is a child.
The SMESTAL is a tributary of the STOUR; TAL being a permuted
form of TER, the branch river, and SEMS (Eg.), the Minister, SMESTAL becomes the ministering branch.
1

Leemans, llfon. Egypt, z,

I I,

45

EGYPTIAN WATER-NAMES.

I95

Those who know the nature of the rivers, if they have not lost
their character since Drayton's time, will be able to identify the
principle of naming the ART and WERRY in Cardiganshire. Both
ART and URI are names of the Inundation. UARU represents our
word.hurry, and means to go swiftly, fly. But there is another form
as HURD, the tranquil ; URT is the gentle, peaceful, meek; and this
may be the lRT in Cumberland, the "pearl-paved IRT," which, though
the smallest of rivers, was, according to Drayton, the richest from
the pearls found in it, Urt (Eg.) also means the crown, crowning;
ARUT is spoil, and Art is Milk, the white.
There is the same difficulty or choice in the .name of KART and
its congeners. We have the KART in Scotland and TA-GRATH in
\Vales. In one case KART (Eg.) is the dark and silent; in another,
KART means a cataract. So the Gaelic CLITH, the equivalent of
KART, the cataract, means the strong, the typical Force, whence the
CLYDE and CLUDAN in Scotland, the GLIDE in Ireland, the CREDDY
in Devon, the CLWYD, CLOYD and CLYDACH in Wales.
AYSGARTH FORCE, on the river Ure, in Wensleydale, has a
cataract when the Ure is in flood, which has been compared with
the Nile. Its grandeur depends on the stream being swollen to the
flood. One name of the flood in Egyptian is AASH,l and KART is
a cataract. AASH-KART, or Aysgarth, means the cataract of the
flood. URI, a name of the Inundation of Nile, is repeated in the
name of the URE.
The ROTH.A,Y runs fast; RAUTI (Eg.) is swift. RAUU, is swift; TI,
go along; ROTHAY is the swift-running water.
The CALDER is in Keltic the .winding water; in Egyptian KAR-TER
would indicate the extremely winding.
The river BRY that rises in Selwood runs or glides along in such a
winding course that in one part it almost encircles Glastonbury,
Arthur's Avalon. PRI (Eg.) signifies to manifest, appear by sliding,
slipping, and wrapping round, as does the river Bry. Our prying and
peering come from this root.
The river MEDWAY is peculiar from its long wandering windings,
covering some thirty square miles of the surface of the country with
its trunk and branches. It is said to have been called the V AGA, on
account of its wanderings. 2 The primitive of our word Way is the
Egyptian UAKH, a road, or way, and "MATT" means to unfold, to
unwind, round and round. MAT. (Eg.) also denotes a surface of
water, and MATR is a name of the marshes. At Tunbridge the river
is separated into five different channels, just above the town, which
join again into one below it. This names the town in Egyptian ;
TNA, or TUN, means to divide and turn away, or separate.
The Pool of PANT in the Ritual is the mythical Red Sea and lake
of primordial matter, which was the place of dissolution for those who
I

Lep. Denk. 3, 279, b.

E11clyc. Brit.," Kent."

0 2

---

,-

A BooK OF THE BEGINNINGS.

were resolved again into the elements. PANTA was the ancient name
of the English river now called the Black Water ; black and red
are permutable. PANT is PAINT, and the NA (Eg.) paint is red
and black. Both are negative.
There is a river in the county of Limerick named the "MORNING
STAR." The old name of it was SAMHAIR or SAMER; this in former
times was a woman's name. SHEM and SEM in Egyptian are
type-names for a woman, the woman who bears. SEM- signifies breed:..
ing; SAM-HER is the delightful because fertile woman, a summer
of a woman, for it has the same meaning applied to woman as
to season. In Egyptian SHEM is summer, harvest, and the woman.
AR or ARU is the river. SHEM-AR is also the tributary river,
the fertilising or feeding river. The French and Belgic SAM-ARU, the
SOMME, is equivalent to the Egyptian SHEM-ARU, the fertile river.
The Persian name of a river, SAMAR, is the same. SHEM (Eg.), to
recede and retrace, is likewise a tidal name. But the SAM-ARU
is also known as the "MORNING STAR.'' Possibly in this way:
SAMHAIR is sounded SAVVIR. Now the Morning Star, as Venus,
was named ZIPPORAH and LUCIFER. This was the star of stars.
SEP or SIF (Eg.) is the star ; it is both star and morning, therefore
the morning-star; the Lady of the Blush of Heaven, as the
Akkadians called Venus of the Morning. . This meaning is recoverable in SAV-VAR, the river of SAV, SEF, or SEB, the star of the
gateway, the dawn, the one woman-star in heaven, as a planetary
type, and the sole one as the feminine Seb (Sebt or Sothis), the star
of SEFA, the Inundation, and therefore an. equivalent of SHEM
(Sam), the woman of rivers. Possibly the title of the Morning Star
is not a mistake after all for a name of the Irish river SAM-HAIR.
The Great Mother, Teph or Typhon, gives the name to various
streams called TAFF, TAW, TEIFY, and TEVIOT.
TEPHT (Eg.)
is the entrance, door, gate, valve, hole, cave of source, the mouth
of the abyss. This was personified as the Great Mother, of whom we
have an immense image in the Mendip Hills, famed of old for the
caves .in which it rained or drizzled; a type of Teph. A cave
called by Drayton the WOCKEY-HOLE, is one of these. UAKH is
Egyptian for wet and marshy. UKA is water of the Inundation
(every name of the Inundation was reapplied in our Isles), and out of
the Mendip Hills, says this writer, springs the FROME, that is, out of
the place of the rainy or weeping caves. REM (Eg.) is to weep ;
F represents the article or pronoun. - The REM (PREM, FROME) is the
river that was wept. We have the REM without the article in the
ARME in Devon, and again URM is a name of the Inundation. The
FROME is said to rise near EVERSHOT. This name read by Egyptian
UF-ER-SHET means to be shed secretly, squeezed out, expressed drop
by drop. Shet is a name of mystery ; secret, sacred, mystical ; a pool
of water ; UF, drop, pressed out; R, to be. The name of MENDIP is

EGYPTIAN WATER-NAMES.

'

197

apparently derived with the same signification. MENA is the wetnurse, and to suckle. One of her names is TEF, and TEF (Eg.), the
equivalent of DIP, means to drip, drip. Tef enters into the name
of Tefnut, a Goddess of Wet. MONA was the nursing mother of
the British Druids. The oldest name of St. David's in Wales is
"HEN-MENEW," old mother; in Egyptian the divine wet-nurse,
Teft, whence the name of David. And Men-dip, the modern name
of the weeping cave, we take to be a personification of Mena-Tef,
Teb, Tep, or Typhon. In Mendip are the Cefn caves, or caves of
Khef, another name of the old bringer-forth.
The Yorkshire river Nidd is said to be designated from its course
being for a considerable way subterraneous. NET, or ENT (Eg.),
means out of. Also NET is the lower region, the underworld of the
goddess Neith. NIDD is thus a form of NEATH. The Nidd enters
the Ouse at NUN-Monkton.' NuN (Eg.) is the new water, a name
of the Inundation.
The "DRIPPING WELL," on the banks of the river Nidd, in
which a petrifying spring falls from above, is credited with being
the birthplace and abode of Mother SHIPTON. Is Mother Shipton
then a form of the primeval great mother, who personified source
itself, and poured forth the water of life as NUPE, KEFA, and
SEFA? SEFA, the earlier KEFA, is a goddess of the Inundation
of Egypt. SEFA (Eg.) is to make humid, to dissolve and liquefy,
hence to drop, as in the dropping well of the river Nidd, and the
Mendip Cave.
SHEP (Eg.) means to exude, flow, evacuate periodically, like the
Inundation. SHEP is interchangeable with KHEP. SHEPT and
SHEPSH, the hinder-part, are one with KHEPT and KHEPSH. This
makes it probable that Mother SHIPTON, the prophetess, is a form of
KHEPT, the British KFD, as the Goddess of the North, the underworld of Neith or Nidd, where the Well of Source was placed
or personified as the feminine emaner who wore the red crown,
or poured forth from. the Tree of Life, or fed with the breasts
of the wet-nurse.
In AN, the place of commencement, was the Well, the Pool of the
Two Truths. The well and the water are identified with our Easter
customs.
The Aldermen of Nottingham and their wives from time beyond
memory had, in 175 I, been accustomed on Monday in Easter week,
after morning prayer, to march from the town to St. ANNE's Well,
with the town waits playing before thcm.1 The well of ANNE
answers to the Pool of the Two Truths in AN. St. ANNE, as at
Jerusalem and other places, has been adopted as patron of the Pool
of AN. ANIT (Neit), the figurer in AN, who is represented with
the shuttle or knitter, is perpetuated in the name of Nottingham.
1

Dyer, p. 173.

A BooK OF THE BEGINNINGS.

ANIT was the weaver, and this became a great town of the weavers
or NET-makers.
In the Keltic mythology the presiding spirit of the waters, in what
is erroneously termed well-worship, was_ called NEITHE, 1 identical
with the Egyptian ANIT or NEITH. The place of the well was
that of the USKH Hall of the Two Truths, stationed in AN, the last
of the three water signs.
At Whitby they had the formality of planting what was called the
PENNY Hedge in the bed of the river EsK on Ascension Eve. "Nine
stakes," "nine gedders," and "nine strout-stowers," were regularly
planted, and a blast was blown on a horn by the bailiff of the Lord
of the Manor, rendered, " Out .on you ! out on you ! out on you ! " 2
Our number 9 corresponds to the nine non-water signs, and relates
the custom to the deluge-imagery. PENA (Eg.) means to reverse,
turn back, return. The symbolists were figuratively commanding
the waters to retire, and marking the boundary of the deluge.
The water of the Pool of the Two Truths was in one aspect the
water of life and death. The Strathdown Highlanders have the Pool
of Two Truths, although the ceremony of drawing from it has been
changed from the vernal equinox to the winter solstice. On New
Year's Eve they draw from the well called the " dead and living ford,"
from which a pitcherful is taken in profound silence, without the
vessel touching the ground, lest its virtue should be lost. Early on
New Year's morning the USQUE-CASHRICHD, or water from the" dead
and living ford," is drunk as a potent charm that lasts until the next
New Year's Day.s
In Cornwall there is a well in the parish of Madern called MADERN
Well, and this name reproduces that of"the Two Truths, called Mat.
Mat-REN (Eg.) renders the name of Mat, and Mat was the more
ancient name of AN, the place of the Pool of the Two Truths. REN
(Eg.) also denotes renewal and making young ; and this was the
Well of Healing that flowed with the water of life.
In the Bay of Nigg (Co. Kincardine) there is a well, called DOWNY
Well, and near it a hill, called DOWNY Hill, a small green islet in
the sea. The passage to the isle is by -a bridge, named the Bridge of
a Single Hair, which young people cross over to cut their lovers'
names on the green sward. DOWNY at the crossing suggests TENNUI
(Eg.), the place of the crossing, hence the bridge; whilst NIGG is the
variant of ANKH (NKH), the word for life and living. 4
Two Egyptian names of the well, or abyss of source, are TES and
TEPH. Both recur in TISSINGTON and DOVEDALE, where the wells
on Holy Thursday are all decorated with flowers, and they have a
particular variety of the double daisy, known as the Tissington daisy,
1
8
4

Brand, Wells antz Fountains.

Stewart, Superstitions of the Hz'ghlanders.

Brand, Wells and Fountains.

Dyer, p. zog.

EGYPTIAN WATER-NAMES.

199

peculiar to the place. 1 The Two Truths are still found there in one
flower in addition to the Pool.
Near Newcastle-upon-Tyne there are two sacred wells not far from
each other. One is named RAG-Well, and the other is at a place
called }ESMOND. The RAG-Well is the REKH-Well, the well of
purifying; and in Egyptian HESMEN is the natron, and the pool of
purging, as one of the two waters. HESMEN is also a nam of the
menstrual purification. These two wells will be again referred to in
further elucidation of the subject.
KART! (Eg.) is a name of holes underground, therefore of wells.
TERA (Eg.) means to invoke, rub, drive away, obliterate, and TERAKAR TI answers to the name of the Well of D:&,ACHALDY in Scotland,
much sought in Pennant's time for its waters of healing.
Near Tideswell, in Derbyshire, there is an intermittent spring
called the ebbing and flowing well. The place is named BAR-MOOR.
In Egyptian BAR is to be ebullient and boil up ; MER is water ;
BAR-MER is the ebullient water. TIDESWELL is probably a form of
TEPHTS-WELL; TET (Eg.) is an abraded name of the TEPHT, the
well of source, whence the word TIDE.
Near Great Berkhamstead (Herts) there is a DUDSWELL. TUT,
TEFT, TEB, and KEB, names of the old Typhonian Goddess, the
Suckler of Source, are all names 0f holy wells.
GUBB's WELL, near Cleave, in Devon, is the name of a chalybeate
spring. KHEB was a name of the Sacred Nile ; KAB is the water
and the place of libation ; KABH is pure, or purifying water ; KHERP,
or KHERF (Cleave), signifies the consecrated, holy place.
The well at Oundle in DoB'S Yard was reputed to drum against
any important events. This is stated in the Travels of T. Thumb 2
who says, "No one in the place could give a rational account
of their having heard it, though almost every one believes the
truth of the tradition." Baxter, in the World of Spirts, 3 says he
heard the well in Doh's Yard drum like any drum beating a
march. It lasted several days and nights. This was at the time of
the Scots coming into England. It drummed also at several other
changes of times. Such a natural phenomenon would arrest attention.
TEB is the Egyptian name for a drum. TuP AR is the tabor or tambourine. DoB is the Egyptian TEB, Goddess of the North and of
the Tepht, _the abyss or well of source here found in the yard at
Oundle. She passed into the later HATHOR, to whom the drum or
tambourine was given. If the well "drummed" periodically, and was
supplied by an intermittent spring, that probably furnished the name
of Oundle. UN (Eg.) is being periodical, and TUR means to wash,
dip, purify. UN-TUR is the periodic purification.
There is a ROUTING-well at Inveresk, Midlothian, which is said to
predict storms by the noise it makes. Rut or Ter (Eg.), with the
1 Dyer, p. 21 I.
2 P. 174
3 P. 157

A BooK

200

OF

THE BEGINNINGs.

same sign, means to indicate time, and repeat. The Well of St.
Ennys, in the parish of SANCRED, according to Borlase, 1 manifested
its most salutary influence upon the last day of the year. SAN (Eg.)
means to heal and save. SEN or SHEN also denotes the last day of
the year, as the completion of the circuit. KHRIT (Eg.) signifies the
victims, the fallen victims.
In the Isle of Lewis there is a well called St. Andrew's: it is in the
village of SHADAR. -It is used for healing and divination ; the natives
made a test of it to know whether sick persons would die of their
ailments. They send one with a wooden dish to fetch some water ;
the dish is laid gently on the surface of the water, and if it turns
round sunways, the patient will live; if whiddershins, he will die.2
In Egyptian, SHA is the pool, and TER signifies to question, interrogate, invoke, as well as to rub and drive away. SHA-TER is the
divining pool or well.
We cannot here include the rivers of the world, but water is a
thing so initial and vital that its naming ought to afford a crucial test of
Egyptian nomenclature and of an unity of origin once for all. In the
mythologies, Water is the first principle, factor, and type of existence.
All naming of water originates in the feminine water of life, poured
out by the genitrix; the water on which souls are nourished, and
over which the spirit broods in creation. And Egypt supplies the
words for water to all the chief groups of languages in the world.
(Egyptian.)
A, dew; AA, bedew; A, water; H EH, inundation; IA, wash, water,
whiten, purify.

'
I

A, Akkadian,
A, Norse.
Aw, Kurd.
EA, A.-S.
AwE, Zaza.
AYA, Tshampa.
AWA; Bramhu.
OEE, Banjak Batta.
OWAI, Savu.
WAIJ, Cocos Island.
AIYAH, Korinchi.
WAr, Bugis.
W AI, Anna tom.
WAr, Fiji.
EEIA, Masaya.
OH, Santa Barbara.
AHA, Mohave.
EAu, French.
]E, Busu African.
]AH, Pessa African.
HIH or HWIH, Chinese.

HEIR, or HEUE, Chinese.

AHu, Agaw.
Yui, Khoibu.
YEHO, Jakun.
Jucu, Moxos.
I, Guarani.
WAr, Maruwi.
Ar, Sasak.
F.YAU, Catawba.
Or, Bima.
WAr, Ende.
OwAr, Rotti.
WAYA, Wokan,
WAI, Mandhar.
WAr, Bauro.
WI, Mare.
W AI, Malay or Polynesian.
AYA, Chankali.
Hou, Manchu Tartar.
W 010, Mandingo.
AHA, Cuchan,

IA, Otomaku.
YEH, Bali.
Jo, Namsang.
Yr, Yurak.
I, Kamskatkan.
I, Tupi.
IAH, Dizzela.
HAHA, Y agua.
W AHI, Shina,
HoH, Jura Samang.
WARE, Deer.
HE, Warow.
W A, Zyrianian.
]A, Vogul.
]A, Magyar.
YA, Burmese.
Yr, Mano African.
Y A, Gbese African.
YAE, Myammaw.
YowA, Lohorong.

AB (Egyptian), water, pure water.

AB, Persian.
AB, Cashmir.
I

'-=-

ABH, Irish.
AB, Bokhara.

Hz'story of Cornwall, p. 3I.

OBU, Western Pushta.

Martin, Western Islands, p. 7.

EGYPTIAN

WATER-NAMES.

AK (Egyptian), the liquid mass of the celestial height.

EKu, Ebe.
EuAK, Guachi.
AGHO, Faslaha.
ACHO, Kaffa.
EK, Takeli.
AQuA, Latin.
HONACA, Mayoruna.
YGE, S. Pedro.
AK, Attakapa.
AICHU, North Tankhul.
OKA, Chocktaw.
ArGuE, French Romn.
YAcu, Quiche, Peru.

AcH, Welsh.
W ACA, Mayoruna.
AQUA, !quito.
CAQUA, Salivi.
ACHYE, Miri.
KHA, Dieguno.
AUGR, Arnya.
OcK, Toba Batta.
AKr, Ternati.
Oco, Correguage.
AcuM, Chapacura.
OrcHE, Gaelic.
lcK, Cornish.

201

AKH, water.

YAKUP, Puelche.
UGH, Kashkari.
AKE, Cer?.m.
Ocuou, Betoi.
AEco, Ge.
EGA, Gafat.
ACHO, Gonga.
AKKA, Yangaro.
OKO, rsoama.
OuGE, Albanian.
YIGE, Soso.

ANKH (Egyptian), liquid of life.

ANINGO, Mpongwe.
NKE, Eamon.
NKr, Kanuri.
NGOOKKO, Aiawong.
NGI, Kanem.
NKE, Balu.
NKr, Ngola.
ENGI, Munio.
NGONGI, Maori.
INKO, Tocantins.

TANAK, Unala,hka .
ENGI, Mumo.
ArNG, Madura.
NINHANGA, Jupuroco.
TAN AK, Kadiak.
TANG, Kusunda.
NLANGU, Nyombe,
PANKHU, Sunwar.
NAK, Tonkin.
YrNG, Ostiak.

AP (Egyptian), liquid, first essence.

APH, Biluch.

HEFN,to crawl along.

AFON or AvoN, Keltic.

ASH (Egyptian), wet, emission.

UASH, Opatoro.
GuAss, Guajiquiro.

0NGOU, Fertit.
AZANAK, Eslen.
NIOGODI, Mbaya.
ArNG, Sumenap.
AMANGO, Nubian,
ONG, Lepcha.
MrNQI, Oknloma.
RIANG, Tablung.
UHUNG, Nizhni Uda.
KIANG, Chinese.

KASH, to water, inundate.

WASSER, German
GUASH, lntibuca.

EsK, Keltic.
UrsGE, Gaelic.

BAH (Egyptian), Inundation.

P AH, Chemuhuevi.
PEH, Aino of Kamkatka.
VEI;Ir, Manatoto.

BALA, Welsh; effluence of a

river.
PoH, Tesuque.

BAI (Egyptian), water, visit, limit.

V AI, Marquesas.
VAI, Ticopia.
BE, Batta.
Br, Chanta and Baikha.

VEHI, Timur.
BECK, English.

BA, water, drink.

Bu, Koi.
P A, Wihinasht.
VAI, Kanaka of the Sandwich Islands.

BAY, Mayorga.
B:E, Tawgi._;
Bu, Motarian.
P A, Shoshoni.

HES (Egyptian), a liquid.

Esr, Dofla.
W ESI, Estonian.
,WEsr, Fin.

WEsr, Olonets.
Ezr, Adampi.
Asr, Abor.

IUMA
AHMAH, Cherokee.
AME, Sobo.
AME, Egbele.
HAMA, Purus.
EM, Palaong.

or

WEsr, Karelian.
WEsr;Vod.
Ezr, Mahi.

IMA (Egyptian), sea.

IMMEK, Labrador,
HUMA, Aymara.
AME, Bini,
AMu, Bode.
AMu, Karehare.

AMPo, .Lutuami.
EMAK, mouth of the Anadyr.

/
A

202

BooK

oF

THE

BEGINNINGs.

KARU A (Egyptian), lake, pond.

KHARR (river), Bengali.
CORR, Irish.
GOOR (salt water), Erroob.
KALING, Wiradurei.
GARRA (river), Ho.
GUR (running water), Akkadian.

GouER (brook), Cornish.

COORA, Juri.
KELL, English, a well.
WERE, English, pond or
pool.

KHAR (river), Uraon.

GHURR (rivulet), Arabic.
GorLA (fresh water), Redsc!l.l"
Bay.
GoRo (river), Chepang.

KEP (Egyptian), inundation.

GAIPPE, Head of Bight.

KEPE, King George's Sound.

KHE~H

KrK, Talatui.
KIRK, Tshokoyem.

KAPI, Parnhalla.

(Egyptian), fluid.

WOKH, Baraki.
KuK, San Raphael. ,

HAACHE, Cocomaricopa.

MENA (Egyptian), to suckle; MENAT, wet-nurse.

MEENEE, Yankton.
MEENEE, Minetari,
MINI, Dor.

MIN, Mbofia.
MINEE, Dahcota.
MANT, Timmani.

MENYA, Kisama.
MANE, Begha.rmi.

MER (Egyptian), sea, basin, lake, water.

MARE, Latin.
MER, French.

MEL, Bolar.
MALUM, New Ireland.

MALAR, Lobo.
MOLUM, Port Praslin.

MES (Egyptian), product or source of river.

MAZI, Msambara.
Mrzr, Lt\.chll.

Moss, English,'bog.
MoAz, Kanyika.

Mrzzu, Japanese.
MAZA, Kongo.

MU, MA, MUA, MEH, MERI (Egyptian), water.

Mi, Hebrew.
MAY, Thounglhu.
Mu, Korean.
.Mr, Tigre.
Mr, Hurur.

MAYO, Syriac.
MOTE, Maori.
Mu, the Tungus languages.
MEYA, Kasange.
Mr, Arkiko.

MA, Arabic.
MAu, Coptic.
MA, Vilela..
MERE, English

NAI, the; ARU, river: NAIRU or NILE (Egyptian).

NIRA, Tanema.
NIRu, Canarese.
NIR, Tulu.
NIR, Budugur.

NtLATu, Rodiya.
NILLU, Telugu;
NUAL, Nalu,
NERO, Greek.

NIR, Kodugu.
NrR, Tuda,
NIRE, Kohatar.

NEM (Egyptian) water.

NAM, Siamese.
NAM, LI!,OS.
NYIMA, Gurma.
NAMA, Greek.

NIMBU, Subtiabo,
NYAM, Dzelana.
NAMA (flood, torrent), Persian.

NYIAM, Guresa.
N AMUN, Bago.

- EGYPTIAN

WATER-NAMES.

203

NU, NNU, NA, NNUI, EN (Egyptian), water.

Nu'oE, Cochin-china.
UNA, Quiche.
NAN, Western Shil.n.
UNE, Saraveca.
Nvo, Ankaras.
NIA, Antes.
Nvu, Adampi.
NI, Dewoi.

NI, Kru.
NI, Geb.
NA, Yula.
NAINO, Timbora.
UNA, Naenambeu.
ONI, Guinan.
UNI, Omagua.
Nvo, Wum.

Nu, Erromango.
N oo, Accrah.
NI, Bassa.
NI, Grebo, '
NA, Kasm.
NEE, Omaha.
NIHAH, Winebago.
NEAH, Osage.

NUPE (Egyptian), goddess of the celestial drink.

NEEBI, Ojibwa.
NEPEE, Knistinaux.
NEPEE, Skoffi.
.
NIP, Narragansetts.

PAN

NIPI, Illinois.
NEPPEE, Shawni.
NIPISH, Ottawa.
NEPEEE, Sheshatapoosh.

or

NIPPE, Massachusetts
NEPEH, Miami.
NEPPI, Sanki,

PANT (Egyptian), pool, mystical Red Sea.

PANI, Bhatui.
PANI, Gohuri.
PUNAL, Tamul.
PANI, Chentsu.
PANI, Tharu.
P ANI, Pakhya.
PANE, Punjabi,
PANI, Gujerati. -

BANUI, ordinary Javanese.

BENI, Udso.
P ANI, Hindi.
PANE, Gadi.
PANNI, Mahratta.
PANI, Asam.
PANNI, Banga S.
P ANI, Siraiki.

P ANI, Bengali.
PANNAE, Ruinga.
P ANI, U riya.
PANI, Taremuki,
P ANI, Bowri.
PANI, Khurbat.
P ANI, Kuswar..
PANI, Urya.

REM (Egyptian), surge up, rise up as tears, to weep.

Inundation of Nile.
LAM, Legba.
LEM, Keamba.

LEM, Kaure.

URM, the

RIME (hoar-frost), English.

RU (Egyptian), drop of water, pool, gate, door, outlet, mouth.

LE, Koama.
LEH, Danakil.
RI, Rukheng.

LE, Shiho.
kE, Burmese.
LAu, St. Matheo.

LAU, Newar.
LuA, Hawsa.

SEKH (Egyptian), liquid.

S ux, Karagas.
SucK, an Irish river.

Sux, Soiony.
SucK, English, juice, drink.

SHE
SHOI, Canton.
SHIU, Gyami.
Su, Kumuk.
SHIN, Akush.

or

SACK and SOAK, English.

SHA (Egyptian), a pool.

SIN, Camacan,
SHUI, Mandarin.
Su, Turkish of Siberia.
S u, Osmanli.

SA, Mongoyos.
SIN, Minieng.

TEKH (Egyptian), liquid, drink, wine.

DEco, Coretu.
TICHI, Gyarang.

TKHO, U mkwa.

DAK, Ka.

-..,.,,,~,..--

204

BooK oF

THE

----~--

---..--~-,..--...-

BEGINNINGS.

TU A (Egyptian), kind of liquid.

Tu, Kioway.
Tur, Kapwi.
Tr, Chepang.
Tr, Mijhu.
Tu'r, Mn\..
Dur, Songpu.
Tu, Slave.

TouE, Chf!pewyan.
ToAH, Apatsh.
ToYA, Basa Krama.
To, San Luis Obispo.
To, Lule.
Dr, Magar.
Dor, Bodo.

TU R (Egyptian), libation, wash, distil.

TARU (fresh water), TobL
TARNAR, Boraiper,

Tn, Tengsa.
TA-nur, Koreng.
To, K utshin.
Tu, Dog-rib.
Too, Takulli.
To, Pinalero.
TEr, Baladea.

TE R U, river-branch.

TELOHO, Gunungtellu,
TAARr, Tarawan.

TARU, Luhuppa.
DwR, Kymric.

T (article), the; NU, water (Egyptian).

TuNA, Wapisiana.
TuNo, Caribisi.
TuNA, Accaway.
TuNA, An!cuna.
TUNA, Tiverighotto.
TAN, Rotuma.
TAIN, Gaelic,

TuNA, Waiyamera.
TUNI, Maiongkong.
TuNA, Macusi.
TuNA, Pianoghotto.
DANE, Irular.
ToNA, Indians of Guiana.
DoN, Armorican.

UAT (Egyptian), water,..wet.

UATu, Botocudo.
0UATA, Hottentot.
WuT, Tsheremis.
'(h or (h, Narym.
W.ii.T, Mordvin.
WATURA, Singalese.

UAT-UR (Egyptian), ocean, water.

WIT, Kondin.
WIT, Vogul.
WATA, Mairassis.
W ODA, Sclavonic.
UDRA, Sanskrit.
VATU, Norse.

UR (Egyptian), water, oil.

ARr, Sanskrit.
AYER, Malayan,
ARus, Malayan, current of
water.
URu, Otuke.
ER, Gundi,
!ERA, Baba.
YEYER, Atshin.
OrRA, Kissa.
WAR, Papuan.
WIRE, V anikoro.

TANNr, Keikadi.
TANNU, Modern Tamil.
DANNU, Iloco.
T ANNr, Y erukala.
TANNrR, Malabar.
TEIGN, Coropo.

VAT and FAD, Scotch (lake).

WAr, Maori.
UA (rain), Maori.
UnoR, Gr~ek.

AR, AUR, ARU (Egyptian), river.

AR, Keikadi.
ER, Rutluk and Madi,
UL, Yenheian Group.
ENARAP, Abiponian.
]ALA, Sanskrit.
UR or ERRIO, Basque,
JERIE, Sumbawa.
JOJAR, Poggi.
IRA, Mangarei.
IR, Naikude.
AR, Hindustani.

YARU, Malabar.
A YER, But on.
0UAR, Arago.
ERo, Taneamu.
AEROMISSI, Guebe.
JAL, Kooch.
ARu, Tamil.
ARA, Malayalam.
ARROIO, Portugliese.

It is not only that Egypt supplies the words for water; there might
be no particular meaning in her having several names for water, but
each of all these is a type, and most of them have a distinct ideograph, which shows the different relationships to water. The first
sign of water itself is the phonetic N or single zigzag line of running
water. Mu is water with three lines, that is the plural of water,
the waterer, or the waters. Hr, water, is a canal of water; MER, a
limit of water, a reservoir, or an Inundation. A is water, as dew,
with the sign of figuring forth. lA (and these include forms of the
word spelt with K) is water, and to wash. REKH also is to wash and
whiten. The REKH-T is a laundress. RUKH-T, to wash, to full, has
the water sign. This supplies the Australian LUCKA (Carpentaria)

-"~-------~

EGYPTIAN WATER-NAMES.

205

water, and the Murray Ney-LUCKA for water is, in Egyptian, NUIRUKHA, water f.Jr purifying. KAB is liquid poured out as a libation.
KEP is a name of the Inundation. KHEN is water, a lake, an interior
water, water chiefly as a means of transit, the water-way. R.u is
a single drop of water. ANKH only appears as a liquid life; Ankh
permutes with NAKH. TEKH is a supply of liquid; NAM is a jug
of water; Nu, the water vase and receptacle; Nu, the celestial water
that descends. UAT is water, written with the papyrus sceptre, an
especial sign of greenness, freshness, growth of plants; UAT is wet.
UAT-UR (Eng., water) means the greatest principal wet. BA is water,
as drink ; AB, as the sign of purity ; UBT is boiling water. HES is
a mystical water of life, the feminine ANKH. HAN is tributary
water; also the water of youth. TET denotes the water of th_e
abyss of death. T A is the water of a tear, a type. TUR is to distil
with water. SUR is drink. IUMA, for the sea, is the water (Ma) that
comes and brings (lu) ; it is the tidal form of water. IUMA is the
earlier HUMA, whence HUMBER, the water that comes, and HUMID,
the water becoming.
The common type-word for water, as AK, was almost worn out in
Egyptian. It does exist, for AKHAB is pure water, and AB is pure.
Also AK is the liquid mass of the celestial height. But it was worn
down to an A for water, as in Akkadian. The ideograph of the
Inundation has been read FENT, to stop, the nose. So read, as type
of the waters, the feminine period, it means that water which is the
antithesis of breath, and to stop the nose is the antithesis of breathing. FENTI, for the Inundation, is supported by the Lithuanic name
for water, V ANDU. KAMA is a name for water not applied directly
in Egyptian. KA-MA is male water, and MA or MAI is the substance
of the male. KAMAl was a gum and a precious oil in Egypt ; the
oil of Khem. This is one of the two waters of life when the life
principles are both imaged by waters, and given to the male and
female. ASH is wet ; ASHR, a river. But ASH primally is a water of
life. The ASH, as tree, is the tree of life. ASH, wet, is blood, and
the variant SHAA is the substance born of, as KA-MAl is the substance
begotten of. MENA, another type, appears as the name for the wetnurse of the gods. So NuP:E is the water-source personified, as the
Lady of the Celestial Water. In the same way UAT (water) is
a goddess of wet, or the water in the north, and the Uat, sceptre,
the sign of the mystical water, is the special emblem of the
goddesses. There is no goddess of wet primally except in relation to the mystical water, the source of life, which is essentially
feminine, and most of the type-words may be traced to that
origin. The NA (water) is red; AsH and TESH are the red source,
with the sign of bleeding. KHEKH (fluid) has the same determinative. NAKHEKH is fluid, blood, essence of life, with the same
sign. Mu (water) is likewise the mother. KHEN is the water

206

A BooK OF THE BEGINNINGS.

that carries or bears, as does the mother source. REKH, to purify,

describes the water of purification. BA, water, is a means of being a
soul. NDSAB for water in the Gabun dialects reads in Egyptian NET,
invisible being, with the sign of blood, and SHAB is flesh and to fonn.
NET-SHAB would denote the mother of flesh.
Ru is a measure, a quantity, so much; MA and NA are water;
hence REM or REN, an inundation or a deluge; REM:, to rise
and surge up as a tide of tears. These supply the type-names of
REM. and RANU. Water, as Nu, NA, N, with the masculine article
prefixed, forms the type-word for water, as PENA; with the feminine
article, the type-word TUNA; and with the plural article, NAI, prefixed to AUR or ARU, the river, we obtain the NILE, NIRU, NORE,
NIR, as names of water.

Sekh (Eg.), liquid, the root of all our USKS, ESKS, SEKS, ISCAS,
OXES, UISGES, is identical with SUCK, or drink, which is derived by
the suckling from the mother. Also the type-name AR, for water, is
found in ART (Eg.), milk, meaning the liquid that is made, generated,
for the child or Ar (Eg.). The Ar (Art), as milk, furnishes the ALL
in Gaelic, meaning the white or wan water. The AL-AVONS may in
some cases be the white or milk-like waters.
The present contention is that Blood was named as the primordial
water of Nen, the Bringer, in relation to the source of life. The
Egyptian NUNTER or NUTER, our Nature, the word for a divinity
and type of periodic time, reappears as the name of blood in the
oldest languages of India, as NETTAR in Tulu; NETTURU in Telegu;
NE1TURtr, Canarese; NETRA, Kohater; NETRU, Budugur. The
relation of Nuter with blood and periodiCity is visible enough in the
hieroglyphics. 1 It is typified in the Nuter, axe.
The water of Ouranos is the Egyptian URNAS, the mystical or
celestial water of life, that is, blood (from which sprang Aphrodite).
UR is the water or oil for anointing, really the blood.
The Assyrians called rain "ZUNNU," tQ.at is the Egyptian SHENNU,
which means periodic water, as was the Nile Inundation, and the
mystic water of _feminine source. This latter is SEN, blood; Nu,
water. SINI in R:andin; ZAINI, Haussa; and SONA, Sanskrit, are
names of blood. SEN has a variant in ZEM, Mose ; SoMA, Gurma ;
ZEAM, Dselana; SEM-SEM (Eg.), the mystery, and the Well of ZEMZEM. The chief of all type-names for water are also the names of
blood. This is most observable in the African languages. A few
names are, AI, Khari-Naga; YEI, Yala; YE, Chinese; HI, Dumi;
AJI, Mithan Naga; EIJE, Ako; HA, Sanskrit; ARU, Boko; ARA,
Kupa; ERAH, Javanese; HARI, Nepaulese; KURI, Timbuktu;
CROU, Cornish; KREW, Polish; CHORA, Malayalma; CHORE,
Kurgi ; GOR, Welsh ; GORE, English ; WERI, Fin ; ULI, Kono ;
YELO, Kabunga ; YELLO, Mandingo ; WuL, Soso ; KIL, Dsarawa ;
1

Seep. 453, Birch, Dictio?Zary.

-.

-.-...

-.,~-

-.

-.,~

~.-,,;~''--:,--:-:

EGYPTIAN WATER-NAMES.

207

KEAL, Koama; Mosu, Undaza; MAS, Ranyika; MAHE, Shienne;

MAHASI, Songo; MUAZI, Marawi; Noo, Netela; NAH, Savu;
NAMA, Gbese ; NAMAI, Gbandi ; NYIEM, Barba ; NYIMO, Basa ;
NYIYEM, Fulah ; NINYE, Bidsago ; NENYE, Wun; l!l'S, Akkadian ;
Usr, Sunwar; Usu, Chourasya; Husr, Bahingya; Azu, Nowgong;
ASRA, Sanskrit ; Asu, N. Tankhul ; !SAGE, Dsekiri ; Sr, Ham ;
SA, Gura:
The total list of names might have been lengthened indefinitely,
especially by adding all the rivers entituled from these types, but
that is unnecessary. The converse reading of the facts would imply
that Egypt had gathered all these names of water from all the groups
of languages in the world, including the river-names found in the
British Isles.

SECTION VI.
EGYPTIAN NAMES OF PERSONAGES.
IN Egyptian a double form may be traced for the title of KING,
German KONIG, Sanskrit GANAKA, Chinese vVANG or ANG; Greek
ANAX. ANK, ANUK, or NAK (Eg.) mean the I, the King, the
living one. The types of this living one can be seen in the hieroglyphics. The word Ank may be, as in Chinese, abraded from Kank or
Ka-nak, the Sanskrit Ganaka,. or we may take Ganaka, Kanak, King,
as a compound of Ka and Ank. Ank has a variant in Nakh, the
powerful, or Power personified. One type of this power is the Bull. KA
means the male image, and NAKH is power; the KA-NAKH, GANAKA,
KA-ANK, KONIG, KING, is simply the type of Power, the first form
being that of male potency, still extant by name in the English
"Kingo" (Mentula) used by nurses; 1 then the male person, then the
father, and lastly the monarch. . The theory that 'the king never dies is
obviously founded on the ANKH-title of the living, and the KA-ANKH
is the type of life, the living one. ANKH, the living or the life, is, in
the Maori, N GA the breath, and breathing one or the breather.
In this character the King represented the Bull, the Solar Divinity as
Lord of Life, the erector as Khepr-Ra or Khem-Horus on the horizon,
or Mentu, standing like the rock, in his type of the King or NGEINGEI (Maori), that is stretching forth, with the primitive sceptre in
his hand, as the unhu or unkhu.
From the nature of the Allegory imported into the drama of
"Punch and Judy," and its series of triumphs over all the ills of life,
among which is one of Death being beaten to death, and another of the
devil himself being outwitted, it looks as if Punch were a form of the
ANK or NUK (Eg.) the Egyptian "I am," the Living One, the King.
This, with the masculine article P is Punk, our Punch. In "Phrase
and Fable " 2 it is stated that a statuette of Punch was discovered in
I 727, with the long nose and goggle eyes, hunchback and paunch.
This is said to be the portrait of a Roman Mime named MAccus, who
was the original of Punch. Now Maccus agrees with Hor-Machus,
. z.e. Har-Makhu, the Sun of the double horizon or the Equil)ox.
1

Urquhart's Rabelais.

Brewer, p.

720.

EGYPTIAN NAMES OF PERSONAGES.

209

This was the God Tum, whose especial title in the Temple of
Pithom was that of the Ankh, the Living ; he being the Sun
of the Resurrection ; written in Egyptian, his title is P-ANKH,
PUNK, or Punch. We have him reduced to the status of Tom
Thumb, and here there may be a link with the Italian Polichinello
from Pollice, a thumb, the Tom-Thumb figure. The original type
of the Nak or Ank wjll explain the humour of the Punch.
Punch and Nuk have their correlatives in Hunch, Bunch, and Junk.
Punch means the short, fat, pudgy, thick-set. fellow, whence the
puncheon. So in the Xosa and Zulu Kaffir dialects a short thickset pudge of a person is called isi-Tupana from Tupa, the Thumb.
The "hunch" of bread is a thick lump ; the Junk is also a short
thick lump. Punch is typified by his HUNCH, and therefore he
personates what the hunch signifies. Buncus is a Donkey in Lincolnshire; and the mystical Bull of Hu, called the BANGU, "Edewid
Bangu,"1 will enable us to recover the Solar Bull, the Neka or P-neka,
as a form of Punch, of Makqu, of H u, of Tum called P-a,nkh.
This might not be worth following but for the fact that the name
of the Ank or Punch as the I, the A, 1, is the commonest form of
the personal pronoun in the world.
It is. ANK in Egyptian ; ANOCH, Coptic ; ANOKHI, Hebrew;
ANAKU, Assyrian; ANAK, Kizh (Father); 'ip~ Phrenician; NGS,
.IEthiopic ; NGA, Kassia; NGI, Tumali, and NGA in a large number
of African and especially the Negro dialects ; 2 NGA-NGA, West
Australian; NGAI, Port Lincoln; NGA-toa, N. S. Wales; NGAITYO,
near Adelaide ; NGATOA, Hunter's River; NGATOA, Wiradurei;
NGA-po, Murray; NGA-pe, Encounter Bay; NGAPE, Lower Murray;
NGAI, Parnkalla; NAIKA, Watlala; NGWANG, Kawi ; NGO, Chinese;
INK, Palouse ; INGA, Limbu ; ANG, Rung-chenbung ; ANKA,
Kiranti; ANKA, Waling; UNG-gu, Chourasya; UNG, Khaling;
NGA, Bhramu ; UNG, Dumi ; ANG, Bodo; ANG, Garo; ANGKA,
Dungmali; HANG, Thara; HANGA, the man of might, and INKOSI, Zulu-Kaffir; NGO, Abor Miri; NGA, Burman; NGAI, Tonga
Naga; NGAI, Singpho; .ONG, Laos; AING, Kol; ING, Ho-kol;
ING, Bhumij ; ING, Kuri; ING, Santali; ING; Mundala; INING,
Cayus; NGAPPO, Aiawong; NGAI, Tarawan; AYUNG, Cherokee;
AHAN, Pima; NYAH, Dieguno; NAH, Teruque; INAU, Guadal
canar ; INAU, Mallicollo ; UNNO, Choctaw; UNNEH, Creek; NE,
Chepewyan ; NI, Shoshone; No, Netela; EN, Tamul; EN, Tulu;
EN, Rajmahli. To these may be added the Peruvian INCA ; Maori
HEINGA, the typical ancestor; Eskimo UINGA, the husband; Irish
AONACH, the prince ; Arabic AUNK; Malayan INCHI, the master;
Gaelic INICH, the strong; American HUNKEY, the lusty, and
Ako ONNUKU, the lively, active, equivalent to the Egyptian Ank.
The root is expressed by the sound of NK or NG. This is extant
1

Gwynvardd Brecheiniog, 12th century.

VOLL

Lottner, Pkil. Ttans. 1859

210

A BooK OF THE BEGINNINGS.

in some of the African dialects as a nasal sound followed by a

k-click, "UN-KA;" a nasal click still living in the Maori ''NGA,"
which means to bre~the, whilst NGETENGETE is to click with the
tongue. This "NG" apparently formulates the earliest endeavour to
utter by means of the nose and throat with breath and click the
compound sound which was afterwards distinguished as N and K.
And it was this with the "Ka" prefixed that furnished the name of
the Ganaka, Konig, Kank, or King, and with the masculine article
P, the name of Punch.
Ankh (Eg.), the living, appears to supply the ING terminal, as
in LEtheling. ING denotes the son o In the Saxon Chronicle
(A.D. 547), "Ida wres Eopping" means Ida was the son of Eoppa,
and the LEtheling was an old Saxon title for the Crown Prince, the
Heir-Apparent. "The good true men of the land would have made
king the natural heir, the young Chyld, Edgar Atheling. Whoso
were next king by birthright, men call him Atheling : therefore men
called him so, for by birth he was next king." 1
It is a theory that the king never dies; he being the Ank or living.
So was it in Egypt. And the son was the representative of_the Ankh,
as the Repa or heir-apparent, the visible link of continuity. When
there was no natural heir, one was adopted, as the king could not die.
Thus the Son was also the ANK, type of the ever-living, hence the
"Ing," denoting the son and the sonship. The first ANK, king or Male
"I," is tne Son of the Mother; the branch of the Tree of Life. The
royal son and prince in Egypt was the REPA, the shoot or branch,
from rep, to grow, shoot, take leaf, sprout. Prince and branch are one
at root, because the Repa was the branch. The child, the nursling,
is the REN, and this with the suffix, which is both pronoun and article,
the Ren (child) is the RENP A, the young shoot or branch. In
Welsh this suffix is the prefix, and. we have PREN for the branch, and
PREN becomes the English BRANCH and PRINCE. The Branch,
Prince, Child, or Ren, is the nursling of Rennut, the Gcstatcir, child
of the mother, named after her, and this is the Repa, Prince and heirapparent. The Welsh have the Egyptian Repa in their PERYF, for
the one who commands, especially used for the Pharoah. PREN is
THE ren; Pref is THE ref; and PERYF is the Repa.
Now we hear
of the Welsh Princes before we hear of kings, because their beginning was with the mother and child, and the PREN as branch
became the later BRENIN or king in the Welsh language, which
title is extant, without the article prefixed, in the Breton ROEN f0r
the king.
Our word Young or Jung, German J ung; Basque J aung, the
youthful god, our Jingo; Lithuanic Jaunas and Welsh Jeuancg, all
include the Egyptian Ank (the king, the living one), as the Iu.
1 Robert of Gloucester, rendered by Earle in the Philology of tlte English
Ton/{ue, p. 268.

EGYPTIAN NAMES OF PERSONAGES.

2I I

Iu means the coming one, and the Iu-ank, the coming life, is the
Young. This is another form of the Repa, Branch, Prince, or HeirApparent to the throne. The Young God or the God Young (an
English proper name) is the oldest in the world.
The diminutive of dear in dear-LING, the little dear, is probably
derived from RENN (lenn), the Egyptian nursling. The Irish pronunciation is DARLIN or DARLINT, which adds the feminine terminal
to the LIN. As Nursling the child is the RENN (Lenn), and not the
diminutive of nurse, but the nursling (i.e. the renn) of the nurse.
As Ren (Eg. ), with the article prefixed, yields the Welsh PREN, the
branch, or typical child, it is probable that this becomes the word
BAIRN for the child, the Beryne in MORTE ARTlluRE, and yields the
name of BRENNIUS, the Prince, who was brother to Belin.
It is also possible that the acorn is not named as either the corn or
the horn of the oak, but as the RENN (Eg. ), the child, the nursling,
the young, the type of renewal. RENPU (Eg.) is to grow, renew,
. be young, with the shoot for determinative. So reaq, the acorn is
the young, the child, the renewer of the oak, or aak.
There is a plural in the Egyptian renn or reni for cattle, and if this
does not supply the terminal syllable, in CHILDREN it may serve for the
plural in EN, as in Housen; but apparently the REN accounts for both.
According to Borlase,1 the Cornish people invoke the spirit Browny,
when the-bees swarm, to prevent them from returning to the old hive,
and make them form a new colony. This connects the Browny with
young bees and a new hive. Again the Browny, in faeryology, always
disappears when old clothes are offered to him as a repayment. Now
the Brownie or Brunie is also represented as originating in the young
child that died unbaptized or un-NAMED. From this it may be inferred that the name of Brownie is derived from Pren, as in the
branch, the young one, and from. Rennu (Eg.), the nursling, with the
article prefixed and modified into B, and as REN (Eg.) means to
name, and RENNU is the nursling, and NU is No, it follows that the
rennu was the young one not yet named, and if he died in this nameless
condition as P-rennu, the un-named, he became the Brownie ; hence
the guardian spirit and guide of the Renpu, the young, in the shape of
the young bees, and hence the Brownie's aversion to old clothes.
Egyptian also supplies the terminal in "RED," as in kindred,
gossipred,or Ethelred. Red or Ret is the race. Ethelred is of the race
of the Ethel; race is relationship, and one "RED" is used for relationship or kindred, although not limited to the blood-tie in Gossipred,
a form of fosterage. RET also furnishes the variants of RED. Thus
Ethel-red is the race of Ethel, and ret (Eg.) means to repeat, several:
he is the repeater of the race of Ethel. So in Hundred the red
(from ret, to repeat, several), denotes the repetition or enumeration
of the hand or cent in the Hund-red.
1

Antiq. of Cornwall, p. 168.

p 2

,T

----

212

-~(..~-

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---

~-----

A BooK OF THE BEGINNINGS.

TEHANI was a title of the one who was nominated the Repa,
the Egyptian heir-apparent to the throne, or of the Divine Father ;
fomid also in the Kaffir DUNA. This too the Kelts had; their
heir-apparent was designated the T ANIST. Also the coronation
stone, a monolith erected for the crowning of a king, was called a
T ANIST, and the throne or elevated seat of the hieroglyphics is the
Tan. Ast means great, noble, a statue, sign of rule, an image of the
ruler seated. TEN-AST supplies the Latin DYNASTA, the prince, the
ruler. A form of the T ANIST stone, the coronation seat, is extant in
theLia-Fail, under the coronation chair, in Westminster Abbey.
The Egyptian Ank or N akh, signifying the I as chief one; I in
the highest form, the royal personal pronoun, wears down into the
English "NICK-name." The Nakh-name is the individual name,
and there are thousands of English working men with whom the
Nickname is the only one they are known by, the sole title to
individuality among their mates, the family name being sunk altogether in the sobrtquet or nickname. The nickname, the royal name
in Egypt, points back to the first attempts to individualise from the
group (the Ing or Ankh) by means of a distinguishing epithet personally applied, just as some special characteristic or feature is still
the source of the nickname.
From being a necessary cognomen, the nickname became degraded
when applied in derision. This sense too is found i11 the word NEKHI
(Eg.), meaning to deride, which expresses the existing status of the
nickname.
It has been doubted whether the Sanskrit Raj, to reign and rule,
be a sovereign, exercise rule and sovereignty, could be derived from
the Egyptian R.. Nor would it if R. were the primary form of the
word. But it is not. The accented vowel represent~ a consonant
found in Ka. Prior to the R., a title of the sun, the sun-god, and the
Pharaoh, is REK, to rule, a name of time and cycle. The sun, as ~
ruler or Rex, was a law-giver of time, but not the first. The stars
were the earliest time-rulers. The root Rek enters into the name of
the Seven Rikshas (Rishis), and these were the first of all the rulers
of time.
The celestial ruler, as Regulus or lawgiver, was also represented by
the. Constellation Kepheus in the north, and the Star Regulus (COR
LEONIS) in the Lion. These were types of reign and rule ages
before the Rek became the solar R.. This Rek (Eg.) for Rule, however, is the original of the Sanskrit Raj, to rule, reign, exercise sovereignty; the Vedic Rag, a king; Javanese RACHA, a divine image
or type ; Gothic Reiks ; German Reich ; Darahi Rak-uk, to rule or
put down ; Latin Rex and Rego ; Gaelic Righ ; Irish Rigan, a
Queen. The word was worn 'down in Maori and Mangaian, as in
f;gyptian, to Ra, a name of the sun and day. The Rex or Regulus
takes various forms. In English Gipsy he is the Rye, the Lord, or

EGYPTIAN NAMES OF PERSONAGES.

2I3

Swell. In Akkadian, the Rak is the lady, and Racham in Hebrew

is the womb.
The term LIEGE, French LIGE, Latin ligius, is but another forin of
Rek (Eg.) for rule. The liege lord in feudal law was the ntler over
the tenant, entitled to claim his faithful service. The nature of the
duty enforced was as absolute as the suit and service of the subject
to any other form of the Rex or the Ra.
The Rukai (Eg.) are rebels, the culprits, rulers in the wrong. These
are the Ruga of Ugogo, Central Africa, who are robbers and rascals,
our English ROGUE in the singular.
A far earlier Rex than the Solarite King founded on Ra is the
Rekh (Eg.), the reckoner, time-keeper, Mage, wise man, the knower,
the architect, the washer, purifier, and WHITENER of men, i.e. the
priest or Rook. The prim us is the Egyptian name for rule in relation
to time and period.
The same root rekh, to reckon or rule, is the only origin for the
Logos as for the seaman's LoG. Instead of the Logos that was in the
beginning, the Caribs have their LOGUO, the first man, who created
the earth and then returned to heaven. Loguo and Rek, Rekh, Righ,
Rex, Raj, Rajah, and Ra are all founded on reckoning and on time
and rule. .That which first completed a circle of time was the first
lawgiver, and she, as the genitrix, was LEGIFERA, a title of Keres.
DRIGHT is an early name for the Lord or chie This, like the rex
and regulus, is primally the Egyptian Rek, to reign and rule ; rekt,
the pure, wise, the Magus, knower, intelligent one, with the Egyptian
article T prefixed. TREKHT is the REKHT, with the later sound
DRIGHT; he is simply the right one for leader because pure and wise.
The DRIGHT is the director. Ta (Eg.) signifies direction, to go ;
hence the DRIGHT is the right-goer, leader, director. The people as
DRIGHTEN are the directed, the followers of the DRIGHT. Breechingtime used to be a festival in a boy's life; and in the north a boy's
breeches are termed DRIGHT-ups.
REK for time and rule is applied with the article in the word DRAG,
and celebrated on the evening of a fair day, when the lads pull the
lasses about; this is called DRAGGING (T-rek-ing) time, the time of
their rule.
As the king is an image of the male power personified, the QUEEN
is the feminine abode ; the KEN or house in English, the KHEN or
inner place (Eg.); KoNA, Maori; CoN in Fren{;h; KUNA, old Norse;
CHAAN, Favorlang; KNAI, Dayak; Kunlen, Votiak; CHINA, Quiche;
KuNS, Mandan; CUNHA, Lingoa Geral; GONI, Sanskrit; also YONI;
GUNE, Greek; GWEN, Welsh; CUNHA, S. Pedro; CONIAH, Cayowa;
CUNHA, Tupi ; KENTO, M usentando ; KENTO, Basunde. The
Swedish QVENNA retains the oldest form, as in the Hebrew CHIVAN,
the Queen of Heaven, and this as KEF-NU, the typical or divine
KEF, identifies the queen with the abode of birth. The Kef (Eg.)

2I4

A BooK oF THE BEGINNINGS.

is a cave, a sanctuary, a place of concealment, and this we shall find

in the Cefen Caves of Britain, first named by the Troglodytes, who
dwelt in the Kef or Cefan of the Mother-earth.
Hathor is a queen of heaven, and she is the habitation of the child.
Kheft or Aft is the feminine abode. The Khef is yet represented
by the Cornish Coff (womb) and Chy, a house. There was but one
human image for the heaven or the queen of heaven, who was mother
of the gods. The King is the masculine potent, the Queen the female
habitation, the house of life.
The English Empress of India was proclaimed to the natives as the
"KAISER-I-HIND," and in the discussions we were told that KAISER
was primally Persian. But the original of the Persian KAISER,
German KAISER, Russian TZAR, and Roman CJESAR is Egyptian.
The hieroglyphics will show us what the title means.
"SER" is a most ancient and universal root, the Hebrew TZER is
a divine name, the "Rock" of Israel. SER is the Egyptian word for
the rock. Whether a divine or human title, "SER" or Sire, it is the
chief, arranger, placer, disposer at pleasure. The title of the king
of the Kheta was SIR; Assyrian SAR ; SIRE, was an old French
title used by itself for the king only. The Quiche SCYRI was Lord
over all. The Seren and Serene (Highness) are diminutives of Sir
or Ser.
KHI is to rule, protect, govern, wield a whip. It was an Egyptian
title. One form of the KHISER then is the wielder of the whip ;
another Ser is the arm of the Lord ; another is the overseer. This
is shown hieroglyphically by the camelopard sign of SER, the chief or
high one. KHI signifies to rise up, elongate. The camelopard is the
extended long-necked overseer, and a type of the SER or KHISER.
SER is an epicine or neuter root, and the KHISER may therefore be
either male, female, or neither, as SER is the ram, sheep, or eunuch.
The KHI or whip emblem itself is, however, distinctly male in the
monuments, as the sign of KHEM, PTHA, and OSIRIS. Still there
are female camelopards; and women have wielded the whip.
The latest living exemplar of the primeval KAISER is the TZAR,
who still wields the knout (or did so lately) as the sign (Khi) of the
SER. But the Tsar, the ruler with the whip, is a divine personage in
the realm of the dead. In the Ritual (Ch. 126) we read of
"All the created just spirits who serve the TSAR."
The camelopard is the more appropriate sign of rule for the
"KAISER-I-HIND," the tall overseer, and it is perfect; KHI meaning
to extend, elongate, rise up, be high, rule, govern, protect; and
"SER" is the name of the animal thus described by" KHI." The
camelopard would fitly symbolise the wide outlook of the British
"KAISER-I-HIND."
The Ser is no doubt a worn-down form of the Kheser or Seser. The

EGYPTIAN NAMES OF PERSONAGES.

215

Egyptian type of the Kaiser or Ccesar is the ideographic User, earlier

Seser, and therefore still earlier Kheser, which furnished the Assyrian
KASAR, the Arabic W AZIR, and Malayan WEZER. Tlie sign consists
of a head and vertebra, a backbone and brain, with the meaning of
ruling and sustaining and maintaining power. Also the Ka sign is
the determinative of Ses, the back and shoulders, the image of the
Seser or Kaiser. With Kheser modified into Seser we have the
Ccesar, in the Egyptian Sesertoses, the Seser himself, or typical
Ccesar, who became the Sesostris of the Greek writers on Egypt.
Herodotus describes a pillar of Sesostris, which he says was engraved
across the breast with words in the sacred Egyptian characters, signifying, "I acquired this region by my own shoulders." In those same
sacred characters "Ses " means the shoulders and back, and has for
determinative the shoulders with uplifted arms ; "tesas" signifies the
very self. Consequently some one must have very nearly read the
hieroglyphics of the Sesertosis.1
The Egyptian Cresar or Seser appears on the monuments as early
as Seser-en-Ra, in the Third Dynasty, and there is a female Seser
by name-one only-in Ta-Seser, the wife of Siptah, at the end
of the Nineteenth Dynasty.
The LORD is usually taken to be the Hlafford, as Saxon for loafauthor or bread-giver. And in Egyptian the REPA or Erp is the
Lord. The ERP, the hereditary highness, has the earlier name of
KHERP or KHERF, his Majesty or Lordship. The Saxon HLAF is
the equivalent of the KHERF, the chief, first, consecrated, sceptred.
HLAF for loaf is paralleled by KHERF, a supply, a sufficiency, to
suffice, our CROP. Kherp abrades into Erp or Repa. The feminine
Repa is the wife of Nile and Goddess of Harvest. Harvest is
Kherp or Kherf, the supply or crop. This was furnished by the
REPIT, the lady who as breeder was the primal bread or loaf-maker.
The Hlafford, then, points to the Kherp for origin, not to the loaf, which
became a later sign. But is it so certain that our word "LORD" is
only the AS. Hlafford worn down? The Etruscan LARTH is the
Lord, and that can scarcely be derived from the HLAFFORD.
The equivalent RURT (Eg.) identifies the meaning with going round,
and the circle-maker. The circle-maker is a RURT as Ursa Major.
R URT, the round, is a pill. The husband encircles the bride's finger
with a ring in token of lordship. LORT-Monday, a name of PloughMonday, is a day of going round. The LORD-size is the Judge of
Assize who goes on circuit. The LARTH or Lord was the chief of a
circle, not merely the loaf-giver. This signification is pointed to in
the mummeries of the LORD of Misrule in the Inner Temple on St.
Stephen's Day, when the Constable-Marshal went round and round
and shouted "A LORD! a LORD!" 2 Is the title of Lord, then,
limited to the Hlafford ?
1

B. z, ro6.

Brand, "The LORD of Misrule."

216

A BooK OF THE BEGINNINGS.

The Egyptian REP A as Lord and Governor was our REVE by name,
who as REVE of the shire became the Sheriff, and the REP A as a
division became our RAPE. Sussex was divided into six Rapes with
six Rivers, six Castles, six Forests, six REPA-ships or lordships.
The REP A may perhaps lead us to the origin of the law of primogeniture and entail of property. In Egypt the Repa was hereditary
lord and heir-apparent. He inherited the land with the throne, as
representative of the Divine Ra. Also the Repa might be male .or
female; it was a name of Virgo, and with us the REEVE is the female
of the RUFF (bird).
The flower is before the fruit, and the Lady REPA, who became
the bearer of fruit and goddess of harvest or the leaf, has an earlier
character in relation to the flower or flowers. The female REPA
represents the Nile in one form and the harvest in another, as the
Lady of the mystical Two Truths, the flowing and fixed, or flower
and fruit. REP (Eg.) mean~ to grow, bud, flower, and REPT or
REPTI is the other of two forms of the word ; Rep denotes
the one that buds and flowers ; REPIT, the one that fructifies and
bears the fruit,
This accounts for the number of ladies among
the flowers, as the lady's finger, lady's slipper, lady's smock, lady's
glove, and others.
The King's THEGNS, as the Thanes were called, were companions of
the king. The term THEGN answers to the word Gesith, a companion.
And in Egyptian TEKN is to accompany; tekh, to join together;
teka, attach; whence TEKN, to be joined, and THEGN, one of a
companionship or order of men who performed some personal service
to the king. The THEGN, as one of the companions (Comites) of the
king or chief in battle is illustrated by TEKEN, to accompany, be near,
and stand fast. As Tekh further means to supply wine or serve with
drink, and TEKHEN is to play on the harp, the office of royal cup-bearer
and minstrel were no doubt early forms of THEGN's service. To
play on the harp is to accompany, and Tekh, to serve with wine, shows
the TEKHEN or Thane as the server implied by the title of THEGN.
In the Saxon period there was a royal official who from handing
the dish bore the title of Disc-Thegn.
The HER TOGA was an army-leader in war. HAR (Eg.) is the superior,
the one set over, the over-lord. TEK (Eg.) has the meaning of attack
and overthrow. In this sense the Hertoga is the leader and director
of the attack, and lord of the army. In the Old English Chronicles
(449) the first conquerors, Hengist and Horsa, are termed HERETOGAN. This was whilst their rule was limited to certain districts
and lesser boundaries of land, and the word TEKA also means a
fixed frontier. Thus rendered, the HER-TEKA is a border lord, or
king of a county, the keeper of the boundary, whence the Hertoga
and Hertogan.
In the same Chronicles (5 19) Cerdic and Cynric are called

EGYPTIAN NAMES OF PERSONAGES.

217

EALDORMEN. But this title is by no means derived from the Jarl or

Earl, both of which are modified forms of the Karl, Ceorl, or Churl.
In Lazamon's Brut we read: "Belin in Euerewic, huld corlene
busting." 1 That is, Belin in York held a busting of Earls or Ceorls.
The EAL in Ealderman is one with the WEAL in Wealhcyn. Wales
is the earlier Gales, still earlier .Kars, which became the shires. The
Kar is the circle, orbit, inclosure; TER (or der) is all people who
dwell in the Kar. The Welkin is the circle round. A Weal is a
wicker basket for inclosing fish. The EALDER is just the equivalent
to garter, and Kilder in Kilderkin, and the Ealderman is the man of
the whole Kar or inclosure. As ter is the frontier and extreme limit,
the Ealderman may have been the boundary-keeper of the Kar, Gale,
Weal, as representative of the ter (Eg.), that is, the whole, as land or
community. Kar modifies into Har, as in Hertoga, and Al, as in
Ealdorman. The Alderman still represents the ward, and Ward
is philologically one with guard and with weald. Ward also means
good keeping. The Ward was the little world that nee!ied the
warden. The Weald as forest land had its warden, and the Ealdorman is the warden or warderman who represents the ward and weal,
and is chosen for that purpose. Weal means to choose, and the
W eal-der-man, Ealdorman, is the man still chosen to represent the
whole, entire, the Ter or commonweal.
The Earl, Ceorl, Churl, or Jarl, is derived from the Kar inclosure,
and, primarily, the name denotes one who belongs to that circle or
inclosure before it was given to him to whom the circle belonged.
Our-word RUNE denotes a mystery, something secret, and this is
connected with ROUNE, to whisper, and the runes which were mystical
in character. To roun or whisper, face to face and "mouth to ear,"
and "the word at low breath," is a Masonic commandment. To
ROWNE in English is to name in a whisper ; in Egyptian to REN is to
call by name. The ROUND were officers appointed to inspect the
watches, and called" Gentlemen of the Round." In relieving guard
the soldiers still ROUNE or whisper the password, and the Gentlemen
of the Round are related to this secret REN-NING. The REN inclosure of the royal name became the English Round. The Egyptian
NA-RUNA and NA-AA-RUNA who are officers of name and of great
note, but of an unknown office, are possibly the same as our Gentlemen
of the Round.
HAN (Eg.) is honour, sanctity, royalty, majesty, and rule. Har or
Her is the lord, chief, superior. HAN (Eg.) also denotes territory, a
field; the HANUTI are labourers.
HAN (Eg.), moreover, means
tribute, and to conduct as tribute. These include all our "Honours ; "
the "HONOURS" of cards as the majesties, royalties, highnesses ;
the honour or sanctity of character, considered in points, affairs, and
debts of hon6ur belonging to the unwritten law, and the Honour as a
1

MS. Cott. Calig.

A.

g, lines 4765-6.

218

A BooK oF THE BEGINNINGS.

superior se:gnory under which other manors or divisions of land were

held by the performance of service.
The MARMOR was a style of high nobility among the Gael; he was
a great officer of justice. Mor, great; MAOR (Gael), officer of justice.
The MERE is the Mayor, and there is an English MER, who is a bailiff
or superintendent. This is the Egyptian MER, a superintendent,
prefect, overseer, or governor. An official called the MER governed
the people of the quarries at Turuau, the mountain-quarry in Egypt.
The MER was not only an overseer and superintendent, but an
architect. The architects of the Egyptian Pharaohs, who were the
royal sons and grandsons, were called the MER-ket. And we are told
by the Barddas that "MORION lifted the stone of the Kettai."
MORION is said to have been the architect of Stonehenge, Gwath
Emrys, or the MuR lor. MuR (Eg.) means the circle, as does the
KETUI. KET (Eg.) denotes the builder, and the Kettai are the
builders. MORIEN was chief of the KETTAI. Now, as a negro ,is
still known as a MORIEN in English, may not this indicate that
MORIEN belonged to the black race, the Kushite builders? The
name of the MARMOR himself appears in the Travels of an Egyptian,
where the question is asked, "Didst thou not meet the MARMAR? " 1
MERU (Eg.) is a cow, a goddess, and a form of Hathor, the cowheaded genitrix. With the feminine terminal the Mer is MER-T, and
the MART is still a Gaelic name for the cow. The MERT (Eg.)
is a female attached ; MAR-T denotes feminine relationship and
office. MER (Eg.) is love, and the MER-T are persons attached, the
lovers. This, in English, is married ; but in Egyptian the female
MER (mer-t) was the person attached as consort in the divine (or the
pre-monogamous) marriage. The great goddess Pasht is designated
MER-Ptah, Ptah's beloved ; she was literally his MORT. And the
poor vagabond's "MORT" that trails after him, dog-like, on tramp
as a female attached, has the same name and is the living representative of the goddess, the divine ME~-T. She is also called his
Doxy. In Egyptian TEK means to attach, and Tekai is a name for
the adherer or person attached. Tekhi (the Doxy) was a goddess
of the months. This is sadly typical of the old divinities, when we
find them in modern dress, and the divine names in current usage.
The MER has become the MORT and MERETRIX, and with a change
of terminal the MARQUE of the French Argot; the FILLE, the
FEMME PUBLIQUE, the MARCA, MARQUIDA, MARCONA of slang
phraseology.
The MERT has got be-mired, and the MUT, the divine mother,
has had a like descent into the mud. Her living representative is the
English "MoT," thf'! harlot. These names of the creative motherhood and consort of the creative power surely ought to plead for a
little more pity and charity for those who bear them now!
1

Section 4, line 9 1 Records, v. ii. p. 107.

EGYPTIAN NAMES OF PERSONAGES.

219

MER also means to die, hence the MERTI are the dead. And in
the British mythology, the dog of Pluto is called Dor-MARTH, the
gate of sorrow. It was the door of Hades, the entrance for the dead
or the MERTI. Maarau (Eg.), to grieve, corresponds to the word
MARTH, for sorrow. The dog's mouth was the door of Hades. So
Kerberus in Egyptian reads Kherb-ru, a first or model form of the
mouth, gate or door. This dog of Gwyn _ap N udd and the Greek
Kerberus is a figure in the Ritual. Just where the MER TI entered
the underworld at the western corner, the angle of the pool of
fire, sat the dog having "the eyebrows of men," "Eater of Millions
is his name," as the door-keeper and watcher who devours the fallen
at the angle of the west.
The mouth of the dog was not the only form of hell-door ;
the Bull was another type ; the Crocodile of the west was depicted as swallowing the Akhernu Ureta, or setting stars, hence
the expression in the Ritual, "Back, .Crocodile of the West, who
livest upon the Akhemu who are at rest ; what thou abhorrest
is upon me." 1 Here the passing souls are identified with the
setting stars, and the crocodile of the planisphere does duty in
spirit-world.
The root in Kan, our Can, sometimes assigned for the name of
king, is extant in Egyptian as Kan, to be able, courageous, valiant,
a victor; Khun-su is thus the brave child, the victor-son. This title
is the British Cun, a chief. There is also another sense of the
canning or cunning man, only found in Egyptian. The cunning
man, as wizard, is not only the knower and diviner, he is likewise the
averter of evil and of bad luck. KHENA (Eg.) signifies to blow
away, breathe, puff away, repel and avert evil. KHENN also means
to rest and believe. The Khennu, in the modified form of Shennu,
is a diviner. The Khennu then is the one who is able to divine, the
averter of evil and bad luck, hence the. KENNING-stone and the
cunning man or woman.
Tum was the judge of the dead in the hall of dual justice. He
was the god of the darkness; his was the all-seeing eye. Tema (Eg.)
means to make justice and truth visible, to announce. Tum, the
name of the god, also signifies to spy out. Now in Ireland the wise
man, the diviner, the seer in the dark, and discoverer of lost property,
is a TAMAN. "I know," says Vallancy, 2 "a farmer's wife in the
county of \Vaterford that lost a parcel of linen. She travelled three
days' journey to a TAMAN, in the county of Tipperary: he consulted
his black book, and assured her that she would recover the goods.
The robbery was proclaimed at the chapel, a reward offered, and
the linen was recovered. It was not the money, but the TAMAN that
recovered it."
TUMAU (Eg.) also means to restore. The TAMAN is founded on
1 Ch. 32.
2 Col. de Reb. Hib. No. 13, 10.

220

A BooK

OF

THE BEGINNINGS.

the type of Tum as seer in the dark, maker of truth and justice
visible, and the restorer of that which was lost or concealed.
The English " DUMB-wife," a name of the feminine fortune-teller,
is a kind of Taman, and the Irish spelling will recover the original
form of Dumb in Tum (Eg.), to announce, reveal, or make the hidden
truth visible. In Egyptian Tum means dumb, mouthless ; hence
dumb means tum in relation to the dumb-wife who announces and
makes known. Conjurors are proverbially born dumb. Tum, as
representative of the lower sun, as Hak (Kak), is a form of Harpocrates, the dumb child, or mystic word, who points to his mouth, and
is the antithesis of Makheru, the true voice. The "Dumb" cake used
for purposes of divination is the Tum cake that reveals, announces,
and makes known the secrets of futurity.
The thumb, the lower member of the hand is named after the god
of the lower world. This too was a type of Tum, the diviner in the
dark. Hence the allusion of the witches : " By the pricking of my thumbs
Something wicked this way comes."

The thumb foretold.

In another bit of gesture language the thumb was bitten at a
person to convey a meaning without words. The type of Tum
made the truth visible.
In Egyptian the Mage, the wise man, the illustrious and revered
man of learning, is the AKH. The AKHEN is a recluse. AKHENNU
denotes those who praise, salute,. glorify. The variants KHEN and
KHENNU signify belief, intelligence, news, and seclusion in the sanctuary. The Akhen lived on in the Irish AIGHNE, for prophet.
In English AKENN means to reconnoitre, make observations, to
discover, and one of the Irish names of the Round Tower is the
Tura,gan. The tower we may take to mean the "Tur," which in
Egyptian denotes the building on a frontier, a limit, to hinder,
a wall, fortress, or prison. AGAN may signify the recluse, the men
who dwelt apart in seclusion, the Magi, who watched the heavens and
reflected the light of their knowledge round the land from the sanctuary of Druidic lore, the Turagan or Round Tower. The Persian
Magi, said Pliny, might have been taught by the British Druids.
Tir in Welsh and Irish is territory, and the Tiragan may have
denoted the land of the Akennu or the Khen, the sacred soil
of the dead that was protected by the Tower. We have the Doole
or dule, a kind of Tel (Arabic, mound), as a conical heap of earth
which marked the limits of parishes or farms upon the downs,
probably the Cairn of the dead before towers were erected. So
Tillie-Beltane is the little hill or eminence of the Baal-fire.
The Lich-gate at the entrance of the churchyard, as the place where
the corpse is set down first, serves to connect the Lich, Gothic LEIK ;

EGYPTIAN NAMES OF PERSONAGES.

22!

English Lie, with the sense of LIGGING, or lying at rest, as in LIGAN,

Gothic, to lie; Frisian LIGA, to lie; old Norse LIGGIA, to lie; Latin
LEGERE, to lay; Russian LOJIT, to lay; Servian LOJATI, to lay;
Greek AE"fEv, to lay, lay to sleep. The Lich, as the dead (corpses),
are those that lig or lie at rest. But in the hieroglyphics the Rekh
(Lech) are the dead in another sense ; they are the pure wise spirits
with the Phrenix emblem of renewed life rather than the bodies that
moulder in the ground. But the name was applied to these that
ligged or lay there. The dead are those who know; they are the
supreme knowers. The wise spirits, as the Magi, are also the Rekh.
And on this ground it is claimed that the Lichtun for the churchyard
is not merely the Tun (place) of the dead. Just outside the city walls
of Chichester, on the east, are what the common people call the
" LITTEN" schools. The name is abraded from LIGHTEN, but not
necessarily limited in meaning to their standing on the LICH-field.
The Rekh, the knowers, as priests, were the dwellers with the dead,
and they taught in the sanctuary, but the Rekhten or Lichten school
originates with the living Rekh. The same word has various
applications.
LECHTEN is identical with LEIGHTON (Buzzard), the TEN (Eg.)
land, region, seat of the REKH, the learned, the Magi. Sart (Eg.) ,
signifies to sow seed, in this case, the seed of knowledge ; the Sert is
a keeper. The Buau (Eg.) are the chiefs, heads, archons. The
Buau-Sart of Leighton are thus the chief men of learning, who dwelt
in the Tun of the Rekh, not of the dead only, but of the Magi.
The ROOK, a name of the parson, identifies him with the Egyptian
REKH, the wise man, the knower, the Mage. In the Breton language
a priest is called BELECH, agreeing with Prekh (Eg.) as the Rekh
unless we read it Bel-akh, the Mage of Baal. The Rekh supplies the
Leech. According to Strabo, the British Druidesses or wise women
were also styled "BRIG of the Judgments," i.e. with the article prefixed, the REKH, and as they dressed in black, they too were ROOKS.
In Akkadian the woml'!n is the Rak.
. The ancient professors of witchcraft and raisers of the dead were
called WICCA and SciN-LlECA. The SciN-L.lECA was also a speCies
of phantom or apparition, and the name was used for the person who
had the power of producing the Manes. SCIN-L.IECA is said to mean
the shining dead. But SCIN- LlECA, as the evoker of the dead, does
not mean shining. It is the Egyptian SKHEN, to cause to alight, be
manifested, give breath or beingto; modified SAN, to charm by
magic. The original of WICCHE, as in Wiccraft (Witchcraft) is HEK
or HUKA (Eg.) magic, to charm, evoke the spirits of the dead.
The" Ur-HEKA" is found on the monuments as the Great Charmer
to the King, and Master of Magic. UKH is the name of a spirit, as
is the AKH, the Spirit, or Manes, and their invokers the Mages, are
also named Akh, earlier Hek. So the dead called L.JECA, Egyptian

222

A BooK oF THE BEGINNINGS.

REKHI, are one with the spirits and the Magi, from REKHI, pure
spirits, Mages or Magicians. Our Wiccacraft was their HUKA-craft.
In the Saxon period the Mag~, Magician, or -Sorcerer was known
as the DRY, and his craft of magical evocation was called Dry-craft.
Yet the name is unknown to any of the cognate dialects. It was
therefore a word, like so many more, adopted from the British, and
out of this the Saxons formed a verb be-drian, to bewitch or enchant; but they found the Dry already extant. It is yet to be found
in the Gaelic Draoi as the Magician.
In Irish, DRAOI-Acht is the name for Druidic law, or the law of
the Druids. Draoi represents the Egyptian " TRI," which signifies
the invocation, evocation, and questioning of spirits. Tri is to invoke,
adore, question, with the determinative of a person making the
Invocation. As the full form of the word is TRIU, and "It" is
Heaven, a passable Druid (Triu-it) might be derived as the Tri or
Dry, who was the Invoker of Heaven. But the name "Druid," whilst
retaining the Draoi or Tri l,lleaning, as well as that of teruu (Eg.),
stems, roots, which associated the Druids, in the mind of Pliny, with
the Greek name of the Tree, is more probably compounded from Tru
or Triu, the Two Times reiated to the Two Truths of Egypt, the root
of all knowledge. Teriu (Eg.) denotes the twin-total, the whole, the
All. An Irish name for Druidism is MAITHIS, and that includes the
Egyptian dual Truth called Mati, which, applied to time, is the Teriu
or Two Times at the base of all reckoning.
Another meaning of "It" (Eg.) is to figure forth, and portray, as
the artist. In this sense a Teru-it might be the hieroglyphist who
drew in colours. The Tru-It would also be the teacher of time and
period, and the fulfilment of the cycles. This is the explanation of
the Roman report of the Druidic proficiency in the science of astronomy, which was the science of celestial chronology, or circle-craft;
a "TRU-IT "-IC (Druidic) science.
The Egyptian priest called a "KARHEB," the Reciter of
the Festivals, answers somewhat to the meaning of the Druid.
The Kar-Reb as explained by de Rouge is the chief of the
"UTISTS" or conductor of the sacred rites. The full form of the
name Ut is "Hut," with the star determinative of time and fate.
Ut (Hut) also denotes magic. TRU is time, and the Tru-Ut or TRUHuT, as an order of time and destiny, corresponds to the astrologers,
magicians, or Druids of Egypt. It is therefore likely that the Druidic
name is a modified form of Tru-Hut, especially as the Welsh Hud
associated with them signified their mystery.
This HUT or HAT supplied an important formative in compounding
words such as Priest-HOOD, Man-HOOD, Mother-HOOD, Boy-HOOD,
Widow-HOOD, Maiden-HOOD.
In Brotherhood, Sisterhood, and
Priesthood, applied to religious bodies, it is the original HUT, an
order. HuT-ER (Eg.) is to join together. In the form of HAD the

EGYPTIAN NAMES OF PERSONAGES.

223

word denoted faculty, degree, office, quality. In the Saxon Chronicle 1

the function bestowed on the candidate when consecrated was termed
Biscop-HAD. The bishop's power of consecration was called HADIAN,
and in ordaining for Holy Orders he was represented as conferring
"HAD," which made the initiate one of the holy order, or HuT, i.e.
HOOD. This quality of BISCOPHAD is Egyptian as well as the
order or Hood. For " HUT" also signifies to consecrate by touch, as
the bishop bestows the HAD; and HTI-an is purely Egyptian for
being consecrated. It has no relation to an Anglo-Saxon speech
independently of that which the Angles and Saxons found in Britain.
The Bishop too is Egyptian. There was an order of the SHEP
(Shept) 2 found also as SEP, persons belonging to religious houses.
The BUA or Bur is the head, the Archon. The Bur-SEP, Bur-SHEP
or BUISKHEP is the archon of the SKHEP, SHEP, or SEP, the learned,
teachers, enlighteners. The SKHEP are images of the other life,
and these denote the religious nature of the_ order. SKHEP signifies
to transfer and trans(orm. The Bishop, in ordaining, claims this power
of consecrating by touch when he bestows the" HAD."
KHEPR is a name for the Creator, as the Transformer, imaged by
the beetle, so that the bishop is an archon of the HUT order, of the
SHEP, SKEP, or SKHEPR (Khepr), the Scarab-God of Egypt.
Ambrose, Archbishop of Milan, proclaimed Christ to be the Good
Scarabreus, and it is in keeping that the Bishop should be the priest
of Khepr.
"SHAP" is our word shape. It means to figure, image forth;
and this the bishop does in antique fashion, with his hand in blessing.
He still holds up two fingers without knowing what they stand for.
The symbolic value of those two fingers will be better understood
when we have treated of the Biune Being, and the Two Truths.
The two fingers have the same meaning as the SHEBTI image, the
SHAPTI plumes of the solar disk, or any other symbol of the two-fold
truth. The duality came to be applied to the life here and hereafter.
But the apron is a relic of a more primitive significance. 3
The Welsh bards call the Druids N ADREDD, rendered Adders.
And the word is the name of the serpent in Welsh, but the Nadredd
were not merely adders; the adder or serpent was a hieroglyphic
symbol of the divine, and the word for divine is " NUTER," of which
the serpent is a determinative, therefore the serpent in Egyptian was
Nuter. NET signifies serpent. NEDDER is an English name of the
adder, and NA is an Egyptian article, the. But NUTERUT is a temple,
the Div:ine House. AT or ATA is a father, a priest; and an9ther,
NUTERAT, is a kind of priest, a holy father, a prophet or a prophetess.
2 Denk, ii. 143, B.
E. 1048.
APRON.-In the paragraph on the "Basu" (p. 118) it should have been pointed
out that one form of the BEs-skin is still worn by the soldier as the bear-skin
l
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BUSBY.

A BooK oF THE BEGINNINGS.

224

And it is here claimed that the Druidic NADREDD were identical

with the NUTERAT of Egypt, the priests and priestesses, prophets
and holy fathers who served in the N uterat or Divine Houses.
There is in Scotland both a castle and a parish of KIN-NEDDAR.
Khen in Egyptian is a sanctuary of rest and faith, and N uter is
divine. KIN-NEDDAR is thus a divine sanctuary, a NUTER-AT.
The Asc is a Gaelic name of the Druid or adder. Asc permutes
with Sekh in Egyptian. SEKH (Eg.) is the scribe, to write, and
writing. SAKH is to adore, pray, understand, and the name of the
shrine ; SAAKH, is the intelligence or intelligent spirit ; SAKH .the
illuminator, inspirer, and informant in person. This is the Asc as
Druid ; he is the informant, hence the verb to ask or seek to be
informed.
This SAKH is possibly the original of the name of the Saccce
and- Saxons. We shall find the later typical names were religious
before they became ethnical.
SEKHSEN (Eg.) would read the
fraternity of the learned men or priests. The name of hate used
by the Irish for the Saxon invaders is SASENACH, and it may
include the Egyptian Sesen, to fight, distract, torment, whence
the Sesen-akh would be the great distractors and disturbers, as
fighters.
The Egyptians had an order of priests, the name of which is
written with the jackal, SHU. Lepsius 1 has read it " SA" ; " SA"
is to recognise or perceive, English see, and these would thus be the
seers. Still the jackal, the seer in the dark, is "SHu," the Hebrew
"SHUAL" (the fox) j and the Welsh bards can their diviners, an order
of priests, the "SYW," 2 a word signifying that which is circling.
They were also designated Sows. In Egyptian Sow is SHAAU
or SHU, and "SHAUNU" is a diviner; these were the SHAAUS or
Svws, the diviners. Some divining faculty was ascribed to the sow ;
it is yet said that pigs see the wind.
The SUES or SUAS was a well-known name of the Kabiri. The
Egyptian SuA is a priestess and si.nger. The SUAT (plural, like the
Welsh SYWED) also appear in the male form, as choristers or glorifiers.
The British Keres, Keridwen, assumed the character of the HWCH,
a sow, the multimammalian mother. HwcH is Hog, independently
of sex, hence the boar. In the hieroglyphics the HEKU is also the
hog, and HEK is the Ruleress, as was Keridwen the HWCH. HEK
also means charm, magic. The HwcH was a magician, like the
Greek Hecate.
Here is a good test, as it seems, of Egyptian origin. The name of
the British Merlin permutes with Merddin.
So, in Egyptian, MER
and MERT are identical. Both signify the circle. REN (Eg.), is to
name. MER-REN means the circle-namer. Merlin is reputed to have
made the Round Table for Uther Pendragon, which descended to
1

D. II7.

Cyvoesi i. ; Davies Mythol. 467.

EGYPTIAN l'J"AMES OF PERSONAGES.

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225

Arthur when he married Guinever. The Round Table was the

name-circle of the twelve si~~~ and~ laf'er of the twelve Knights.
TEN (Eg.), is to complete, A:lJ.. un, terminate and determine. The
TENNU are lunar eclipses; :):'ENNU,-is ~o go round. MERT-TEN, the
equivalent of MERDDIN, is \the reckoner and determiner of circles
and cycles. A type-v,i.me of th$ same vah:!e as TRU-IT (Druid), for
one . who /i:s learned in circle-craft,:the old English name of Astro'tlomy. ~his will serve to show how Merlin and Merddin may be
interchangeable names.

The scribe is already named in Egyptian by SKHA or SAAK, writing,

to write, and the writer. But the first writing was cut or scratched,
hence Sekha means to-cut, incise. Crafa_(Welsh) is to scratch; Breton,
Krava ; and this agrees with Kherf (Eg.) a first form or mode of
figuring and modelling. With the Welsh prefix Ys we obtain Yscrafa _
to scrape, also the words scrape, sculp and scribe. Thus our first
scribe is the scraper of bone and the sculptor of stone.
. Kherp (Eg.) to figure with the causative prefix becomes Skherp or
the_ Scarab type of Khepr, the Skherper, scraper or figurer, the former
who preceded the writer, as figuring was earliest. Khepr as Skherp,
the Kherp, was the Scribe before writing was invented, and his type
is the Skarab, English Scarbot. Hens are said to SCRAB a garden.
SCRAB to "claw hold," is identical with the Scarab or figurer. In Devon
SCRAPT signifies slightly frozen, that is, beginning to form or be
Kherpt, figured. Scrap, English, is a plan, a design, from Skher (Eg.)
to plan, design, picture; the Egyptian terminal p turns Skher into
Scrap. A curious relic of Skherping, figuring, inscribing, is extant in
the Devon word SCURRIFUNG. Khepr the figurer is the Creator, the
former as Generator. Khepr and Kherp are ~ariants of the figurer.
Skurrfung, to couple, lash tightly together, signifies FUTUERE. Ankh
(Eg.), means to pair, couple, clasp together, and corresponds to "ung."
Scurrif is a form of Skherp, Kherping, crafa-ing, carving, and SCURRIFmm is creating in the sense of figuring the Child. Wilkinson found
a picture of Khepr (Ptah) engaged in making a drawing of the Child
as Horus; this was the Creator as the figurer forth, in the character
of the Kherp or Scribe, who was the earlier skherper or sculptor.
The word SKEPTIC is derived by etymologists from the Greek,
SKEPTIKOS, an examiner, and inquirer, from SKEPTOMAI, I look, I
. examine. Then we are assured that in Greek the root SPEK was
changed into SKEP and accounts for it. SPEK is to be found in the
Sanskrit SPA' SA a spy; in SPASHTA, clear, manifest, and in the Vedic
SPA'S, a guardian. 1 In the hieroglyphics SKEB (Eg.), means to reflect.
SKHEP is to clear up, enlighten, illumine, render brilliant. SAP also
means to examine and to verify ; SAPH~ to examine and reckon up.
Thus we have SAP, SAPH, and SKHEP all meeting in the same
meaning. Further, the SEPS is an ancient form of the As, the
1

VOL. I.

Max Miiller, Lectures, first series, p. 258.

Q

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A BooK oF THE BEGINNINGS.

great, noble, the ruler, protector, or overseer, the original SPAS, as

guardian, or overlooker. SEP is to judge) and the SHEPS was a sort
of judge. There is no need, therefore, offconverting SPEK into SKEP
in Greek to account for their being there,_, or to derive SPEK from the
Sanskrit SPAS. The Sceptic or Skeptik?.s is derived from S:KEP, to
examine, verify, and elucidate, and TEK (Eg.) that which was hidd~n
and had escaped previous notice.
,
The name of the Bride is as old as the ceremony of capture~~ .......
marriage. PRIOD in Welsh means appropriated, and owned~ PRIOD ---.__
takes the form of Bride in English; Braut in German. The BUARTH
(Kym) is a cattle fold ; BUARTHO is to fold cattle; they are thus;
as it were, BYRE-D. The Bride is also BYRED, folded, owned, captured
with the noose or tie of marriag~ round her. Here alone is the origin,
PRI (Eg.) is a girdle or tie, to slip, wrap round with the tie sign of
binding, and the terminal t makes the past participle in Prit, Priod,
or Bride.
The designation of " HUSSY" is. assumed to be an abbreviation of
housewife. Yet in some counties it means simply a girl, and is never
applied to the housewife or a married woman, but to the girl in antithesis to the house-wife. Hus is the HES (Eg.), House ~r feminine
abode personified in Isis (Hes). SI (Eg.) is a child, either male or
female. Hes being feminine identifies the child, and HESSI (Hussy),
is a girl. SI is an abraded Sif (a Child), so HussY has the form of
HUSSIF, which is not the House-wife, but the housechild (Sif) the
Girl, as we find it. Wife is derived from Khef (Eg.) the Cornish KUF,
a Wife. House-Kuf is House-:-Wife, and House-Sif, the House-Child.
What is the meaning offhe title in STEP-Mother? No satisfactory
explanation has ever been offered. She certainly steps in and stops
a gap. _But the step-son or step-daughter do tiot. In each case,
however, there is an adoption. And the Egyptian STEP (or setp)
signifies to choose, select, try, be chosen, adopted, be active, attentive,
assiduous. The despised title of STEP was royal and divine in Egypt ;
the Pharaoh was crowned as Step-en-Ra, the chosen, adopted, approved
of the God Ra, and he was the STEP-God. The STEP-Mother is the
adopted one, and so in each relations~ip the STEP means adopted.
The Egyptian Genesis of the word is SET with t~e p suffixed. Set
means to transmit, to extend, and the SETP is the transmitter. The
STEP or adopted relation was to ensure transmission. This was the
Setp of Egypt, the adopted for transmission and continuity. We have
an application of the word in the " STAB," a hole adopted or selected
by the rabbit for securing the transmission of her litter. There is
also an occult significance in the STEP-Mother ; she is one of the
feminine Triad, and one of the two divine sisters, the wet-nurse.
STEF (Eg.) means to menstruate; SUTB to nurse and feed with the
sign of divine. 1 The mystical origin must have been known when
_

Lep. Denk. iv. 63, c.

--....,~

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EGYPTIAN NAMES OF PERSONAGES.

227-

the flower of the violet was ~rst called the STEP-Mother, as it still
is in England. The primitive. STEP-Mother nursed the child before
birth. And to this occult origin may be attributed a considerable
share of the -odi,um attacl:ed to the name of the STEP-Mother, who
has suffered for her symbmcal character.
The word " WID0~~' '',;;one that has caused much speculation as to
'itp c.-:-.~1, but all the light which is thrown on the early family life of
the Aryans by deriving Widow from the Sanskrit VI-DHAVA, manless, or with\)ut man, which would have applied equally to all unmarried women, whilst the Widower would likewise have to be a
form of the man-less, vanishes in presence of the Egyptian "UTA,"
to be solitary, separated, divorced, as a woman.
This reaches
from the centre to the circumference of the meaning. In this sense
the Widow is far older than Marriage, and a first form of her is UATI,
mother of source, the wet-nurse. The second Widow was the woman
put out and set apart, divorced from the herd or camp for seven
days. The third Widow is a woman who has lost her husband.
Names like these originate in primaries, not in the tertiary stage
of application.
UTA, to be separate, divorced, set apart, is synonymous with WITE
to go out, and with the word out. The WITE-law 1s the outlaw.
UA (Eg.) signifies the one, alone, solitary, isolated. Thetis the
feminine terminal; also ta is typical. UTA is the heron or crane,.
as the widow, the solitary, isolated one, distinct from the gregarious
birds. The goddess UAT or UATI is the divine widow, in the form of
the genitrix, who was the one alone in the beginning, the one who
brings forth the gods ; she who was mateless, the Virgin Mother of
Mythology.
'
UTA (Eg.) has an earlier form in FUTA, to be separate, divided,
set apart for certain reasons, as the word shows. FUT and AFT are
variants, and AFT is the mother of flesh and blood, the Widow of
Mythology, whom we shall find at the head of all the divine dynasties,
as sole genitrix of gods and men. Fut is found in the Irish FEDB,
Bavarian Fud, for the widow; Gothic Viduvo; Latin Vidua. In the
Welsh Gweddw, the single, solitary, widow, or widower we have the
gutteral prefix to. the Uta (Eg.). Thus the widow is the Uta, Fut,
and Khut, each of which has its still earlier point of departure in
the name Kheft (Eg.), the ancient mother which deposits the Gweddw
on one line, and the Fedb on the other, and shows how the Egyptian
precedes both. This old genitrix, the Typhonian Great Mother, as
Kef, survives in our English Wife.
In Gipsy language, the female, as wife, girl, daughter, is named
CHAVI. KUF in Cornish English is the wife. The letter W comes
to represent the KG or Q in many ancient words, hence KEF (older
Kuf) is the Wife. KEF is the wife who was the earlier widow, before
her son had become her consort. One of her titles is the Great
Q 2

{
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BooK

oF

THE

Br;:GINNINcs.

Mother of him who is married to his tnother; the great one who
bore the gods ; this was when she was separate, or a wi~ow, the one
alone.
The mother of Romulus was the Virg..n Mother, Rhea Silvia'the
Vestal ; but he was also said to have be~~ reared by Acca, who was
designated the Harlot of Laurentum. Tlre_V,IiiD._(lnd the Harlot
are two names of the same character in Mythology ;~the--~.,..:~ber
of the gods, who bore without the male, and was the prototype~-_"
the Widow.
All that belonged to the first formation of thought was afterwards
decried, denounced, and derided. Its types were condemned to serve
as images of evil, evil being chiefly discovered in the superseded
conditions, out of which the advance had been made. The Ass was
one of these living types that have suffered ever since. Woman has
been degraded in various characters for her early supremacy in
typology, one of these being that of the stepmother, another that of
the widow. Her type in mythology is pre-monogamous. Her other
name, as in the Book of Revelation, is the Great Harlot, because
she had been the Great Mother, who produced without the proper,
that is, later fatherhood. In her sacred aspect she was the Virgin
Mother, in her degraded one the Whore. The syponym of KHARAT
(Eg.), the widow, in the Gaelic CALAT, means the prostitute. For
this the widow suffers, and the opprobrium descends to her children.
The Russian proverb, "Do not marry a widow's daughter," the
meaning of which the Russians do not profess to understand, remains
as a relic of .this bad character inherited by the widow from the most
ancient type of the genitrix. In this way we shall gradually learn
that mythology is a mirror which still reflects the primitive sociology.
All profane words were considered sacred at first. Things now
held to be vulgar and unclean were the divine verities of an earlier
time. They were the gods and goddesses of mythology, and the
mysteries, who are riow but the cast-off rags arid refuse, the dross of
refined humanity. V\lho that hears the profane term of i< BEAK."
applied to a dignitary of the Bench by any vagrant offender would
imagine that the title is a divine sign .of rule? Yet i< BAK," in
Egyptian, denoted a god, The BAK is the Divine Hawk of Har
(cf. beak of a bird), and sign of the sun-god ; with the whip attached
it was a symbol of the highest authority. BECC, a constable, is
the earliest form in English.
The oldest known Egyptian statue; one that was found by Mariette
in the newly discovered temple of the Sphinx,1 wears a wig which may
have been the type of one worn by a PuiSNE judge. The wearer sits
for the portrait of one. Is the PUISNE judge named in Egyptian?
The PUISNE judges are the four inferior judges of the Court of
Queen's Bench, who are compelled to go on circuit. SHEN or SHENI
1

Portrait, Journal of the Anthropological Society, June 1874.

EGYPTIAN NAMES OF PERSONAGES.

229

(Eg.) is the circuit. PUI is the article, the ; PUI-SHENI is the circuit.
SHENI likewise means the common crowd, the multitude, to avert,
turn away, abuse. PUI further signifies to be ; PUI, to go. If the
. Egyptians had PUISNE judges who went on circuit to redress
wrongs, PUI-SHENI (l::~i>P.. ::ENI) would express the-character of our
Puisne ;,J~:;c:>, wnen iti!ti!rating in a circle, or on circuit. The
oropping of the S in pronunciation:is no proof that the title is from
the French puis nl, subsequently used.
We have- a PuiSNE Court under the name of SENE, an ecclesiastical, therefore most ancient, foundation, in which the abuses of the
church Reeves were corrected. It was a court of appeal.
SENAGE is the names of fines and payments levied in the SENE
Court. SENHAI (Eg.) signifies to bind, conscribe, review, levy.
HAI;-T is a court.
SEN-HAlT would be a court of appeal with
power to review, to loose or bind, an early form of the Senate. Sen
being second, the SEN-HAIT is the second court of two. Sen (Eg.)
means second, and Puisne is also a second brother, and a secondary
form of a judgeship. So that we have Puisne (Pui-Sen) (Eg.) for the
circuit, also Pui-Sen, the second ; the Sen-hait is the second court
of two, as it still is in the second house of legislature, our Commons.
HA (Eg.) is the chief, ruler, governor. HAT denotes various forms
and symbols of the ruler, as the mace, the upper crowri, or throne. The
Egyptian HAT or HuT is the highest of the two crowns. The HAT
sign of the ruler is extant along with the mace in the English House
of Commons, and is in the last resort the same emblem of authority.
The Speaker puts on his hat as the extremest sign of hii.i ruling and
governing power, in the lower of the two houses, answering to the
neter-kar (or hell) of the two heavens; the double house of the
sun. He is typified by his Hat, and is thereby a Hat in person.
Great Hat is likewise a sacred title among the Jews. The Hat is
put on to compel, and HAT (Eg.) means to terrify and compel. Hat
signifies to be called or ordered in English, and in Egyptian it means
order. The cry of "Order, order," is thus " Hat, hat," and in
extreme instances the Hat is forthcoming. Hatt (Eg.) is a salute,
and in saluting we take off or touch the hat.
The college "GYP," we are informed, derives his name from the
Greek vulture because he preys like a vulture. The GYP waits on
gentlemen as a porter. GYP, as in Gipsy, is KHEB in Egyptian, and
Kheb is a name for one who is in a lowly position, the title of an
inferior. KHEB has an earlier form in Nakhab, Akkadian NEKAB, or
the Khab, as we say, the Gyp. This title is not identified in the
hieroglyphics, but in the cuneiform NEGAB is the porter, as is the
college gyp. There must be many Egyptian words connected with
these old college foundations of Cam and Isis. The name of the
CANTAB is said to be abbreviated from Cantabrigice. But the term
CANTAB may also be derived from some form of a religious service.

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230

A BooK OF THE BlimNNINGs.

as in the hieroglyphics KAN-TEB is a ~ervitor or dependent. The

word implies religious service. The determinative denotes a hall, a
foundation. KAN is service ; TEB, to pray, prayer. KANTEB may
also mean a member of a family, house, hall, or temple.
The fagging in our public schools is an--e)ftant form of slavery or
compulsory service explicated by the Egyptianwm-u~s.,capture,
captives, to be a ca~tive. The same word means reward, a1fo -on., -points to the service of the FAG. being the captor's reward. The
captive FEKH is now represented by the under-schoolboy, who drudges
for the upper one's reward. Five heads of "FEKH" or captives were
given to Aahmes as his share of the spoil. 1
Nor do we derive the name of the PAGE as a servant from the
Greek 7Talotov. 2 The Page in East Anglia is a boy servant, especially
an underling to a shepherd. This is the Egyptian BAK, a servant
who is a labourer. The PAGE likewise is the bricklayer's boy, and the
BAK also works in stone. There is no form extant in P AK, but there is
in Fekh, the captive, the bound one, as the PAGE was bound, and word
for word the FEKH and BAK are our FAG and PAGE. The glorified
form of the page in livery is found in the BAK, a type of Horus, the
prince, the BOY, the youthful.Sun God, and finally BoY is the modified
form of both page and bak. We might say at first sight that page or
boy and the page of a book hi;ld no relationship, but the fact is there
is nothing unrelated at root. The page of the book we may derive
from Pakha (Eg.), to divide, a division, one of two, and this may also
be the meaning of the name of the boy as one of the two sexes.
Khe (Eg.) is the child, and P is the masculine article, the. P-KHE
yields the male child-Bekh also denotes the male-and with the
feminine terminal T we have the name of the goddess, the lion
and cat, as Pekht, a form of the biune being.
One meaning of our word HIND is to be in an abject, evil, enslaved,
or accursed condition. The earlier forms HINE, HEYNE, HEAN,
French RAINE and HONI, relate to the condition of the person ;
this may be abject, poor, evil, or other shapes of humiliation.
All the meanings of HINE are extant in Egyptian. HAN is evil,
envy, malice, hate; AN, to be afflicted, sad, oppressed; HANNU, to
rule and flog; HANRU, to stint and starve; UN is to be bad, to
want, be defective. These sufficiently denote the evil condition
which may vary indefinitely. The UNT (Eg.) is a person whose
condition as the HIND is a washerwoman. The " UNNU" appear
as persons of an unknown condition, but apparently dark.
UN, AN, HAN, and HANNU, then, are Egyptian for conditions of
misery, poverty, want, wretchedness, and serfdom. Hence the word
in English includes the evil condition of HAINE or HONI, and the
condition of serfdom in the Hind. But the word HIND also signifies

\
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Inscription oj Aahmes, lines 201 21.

Sayee, Science qf Lrmguage, vol. i. 342.

'4EGYPTIAN NAMES OF PERSONAGES.

2JI

periodicity. HAN, AN, or UN, mean a cycle of time. UN or UNT is

the goddess of periodicity. The periodic type is alsci found in the
HIND-calf or one-year old. Thus the labourer bound annually is
the HIND.
The primal illustration of the bad and evil condition of the hind as
revealed by the hieroglyphics is that of the feminine period named
" UN" or ''AN," the period, defect, deficient, open, bald, afflicted,
murmuring, waiting; the period of purifying, from which comes the
name of the washerwoman. This was a first form of periodic evil,
and the lady who represents this is extant as the lady of HANE,
rendered hate, the lady of darkness, the MATER DOLOROSA, the
negative of two characters assigned to the Great Mother. An infertile
feckless female is still a HEN -wife.
In the hieroglyphics " KAT " means to go round, circulate, travel
round and be round, and to work. So the CADIES, a body of
messengers and porters extant in the last century at Edinburgh,
were men who went round in doing their work. The Scotch market
CADlE and milk CADlE still go their rounds. To CADDLE or CUDDLE
is to clasp round. A CADAR placed over a scythe in mowing surrounds the swathe of corn. A CADE is a cask, also round. To
CADGE is to bind round ; the CADGE is a circular piece of wood.
A KID, faggot, is bound round. The CADGER plies his round. The
KID or Con incloses round.
In Scotland both gipsies and tinkers are called CAIRDS. In the
hieroglyphics KARRT is a furnace and an orbit, so that the CAIRD
may be named as the Bra_zier from carrying his furnace, and the
gipsy from his going and coming round, the one being the tinker by
trade, the other the nomad. KARTI is the plural form of KART, and
it means " HOLES " ; these are stopped by the Caird as tinker. TEN
in Egyptian is to fill up and stop ; KAR is a circle or hole, so that the
tinker is the hole-stopper. The commoner form of the tinker in Scotch
is TINKLER. This is likewise found in the name of the furnace or
brazier as" KRER." "Tin-KRER" with the jet of flame determinative
obviously denotes the mender by means of fire, our Tinkler.
Kar (Eg.) is a course, the sun's course or daily round. This is our
word CHAR applied to the CHAR-woman who works by the day, the
course or char. Her orbit, like the sun's, is completed in a day.
CHARRED is completed, as in the saying "that Char is charred."
Daily CHARES or CHORES are duties done as the day comes round.
The same root gives us our quarters of wheat; there is no statute
measure in which four of these make a whole; five quarters are
one load. The QUAR-ter (ter Eg., all) is the total that is KARRED
as in the Quart.
The Scoundrel may be derived from the Gaelic Sgonn, the vile, bad,
worthless, and Sgonn from Skhennu (Eg.), a plague, a torment, to treat
with violence. This word has Typhon, the devil, for determinative.

232

A BooK OF THE BEGINNINGs.

But the droil or drel is the knave, the worthless one, and equivalent to
Sgonn, as if it only reduplicated the Sgonn in Scoundrel, which
suggests another derivation from Skhennu, to treat with violence,
torment, and torture, apparently connected with the cucking-stool.
This was used at one time as a sort of choking stool called the Goging
Stool, the Gog being a bog or quagmire. Criminals were choked in
quagmires. In Germany, cowards, sluggards, prostitutes, and droils
in general, were suffocated or nearly so in bogs, and the cucking
stool is a remnant of this kind of punishment employed in Britain.
In the PROMPTORUM PARVULORUM,1 ESGN or Cukkyn is rendered
by STERCORISO. . ESGN is a form of Skhen, to treat with violence ;
hence it seems probable that the Scoundroil was the droil, the knave,
and rascal, who was placed on the goging-stool to be choked, whence
the term would be applied to one who deserved that treatment.
The Fiend, we are told by the Indo-Germanic philologers, is a
participle from a root, FIAN, to hate; in Gothic FIJAN; and it comes
from the Sanskrit root PlY to hate, to destroy. That is, F is derived
from P, and FIJAN from Fl. Nothing of the sort. The sound of
the F or FU was possibly uttered thousands of years before the
human lips were sufficiently close together to pronounce the P.
The true root of the word meaning to destroy is FEKH (Eg.), to
capture, ravish, burst open, denude, destroy, whence the Sanscrit Piy.
But the Fiend is not derived from Fekh. The Fiend existed in Egypt
as F:ENT, a worm, as BENT, the ape, as the Pennut or "abominable
Rat of the Sun," and as Typhon, the Devil. Typhon is equivalent to
FEN-T with the article reversed. FENT is the nose, and the Fiend
is proverbially of a bad smell. FENNU (Eg.) is dirt, and this is connected with the bad smell and the FENT, as nose-symbol. F AINICH
in Gaelic is to smell; PENCHIUMAN, Malayan, is sense of smell.
FENKA (Eg.) is to evacuate. This is the English FUNK, to cause a
bad smell, a stinking vapour ; Irish FANC for dung; Maori PIHONGA,
putrid, stinking ; Sanskrit PANKA, mud, impurity, slough, with which
we may parallel V ANCH (Sans.), to move slyly, secretly, stealthily,
and go crookedly, to deceive, delude, cheat.
It is the Chinese FUNG-YUE, considered by Morrison to be too indelicate to translate except by calling it Breath and Moon. PENKA
(Eg.), to bleed, disjoin, make separate; FENKA, evacuate, show the
menstrual nature of the Fiend. The FIEND and FONT are here
identical. Thus FEN denotes dirt, filth, and the FIEND is a personification. PEN (Eg.) is to reverse. FANE (Eng.) are foes and enemies,
the Fiend is the adversary. BAN (Eg.) is evil, and the Fiend the evil
one. Lastly, we have the Egyptian FENTI in our "Old Bendy," an.
English name of the Devil. Fenti is a god of the nose ; but the real
fiend was female, T being the feminine terminal of Fen or Ban, the
evil. Nothing can be more misleading than words when divorced
1

MSS. Harl.

221,

British Museum,

'-

EGYPTIA!:'l" t:J"AMES OF PERSONAGES.

2 33

from things, and the nature of the eschatological or modernised

FIEND will not determine the origin of the name.
The Greek form of Typhon has never been found on the monuments. But we can see why. The FENT of the calfs head was wom
down to FET. Fent, the nose, was also worn-down to Fet. That is, an
ideographic Fen became a phonetic F. Thus Tef would read Tefen or
Typhon, and Fen-t as the calf's head is T-fen. With the snake F, read
Fen, Fet, the worm, is the Fent as in Coptic, and Fet, to menstruate, is
Fent. The calf's head, Fent or Fet, is the sign of periodicity, the first
of the two feminine periods or-truths. There is a goddess Ahti, with
a calf's head and the body of a hippopotamus. That is a form of
Fenti or Typhon. Ahti means the double house, as the place of birth.
Typhon or Fent became our Fiend, partly in relation to a certain
physiological fact, whence the ill-odour of the Fiend and the red complexion of Typhon. Hence the Irish fin or fion means that colour, as
red ; and fana in Arabic is the name of a doctrine of annihilation identical with the dissolution into primordial matter (blood) that takes place
in the Egyptian pool of Pant (Fent), where Typhon was at last located
as the Devil or Fiend in the Fens of the Ritual.
The name of Old NICK has never been satisfactorily accounted for.
It is said to have been borrowed from the Danes, who had an evil
genius in the shape of a sea-monster. The Swedish NEKAN is an
evil spirit of the waters that plays deluding strains of music. No
matter how it got into Europe, the NICK or NECKEN is Egyptian.
NEKA signifies to delude, provoke, be false, criminal, evil, and NAKEN
has the same meaning. The N eka personified is the monster of the
- deep, the dragon of the waters, the Apophis serpent, the eternal
enemy of the sun and capturer of souls. -Typhon- (a form of the
Apophis) was red. He dwelt in the mythical Red Sea or Pant. His
companions are described as being red in the face. The Osirian
asserts (Ch. 42) that the redness of their faces is unknown to him ;
and Wormius says the redness in the faces of drowned persons
was ascribed to the Neka (or Old Nick) having sucked the blood out
of their nostrils.1 A modified form of the false deluder of the waters
exists as the English NICKER, a syren. The Yula (African) NEKIRU
is the devil. The same meaning as NEKA (Eg.), to delude, play false,
provoke, deride, be impious, is found in the Cornish NICKA-NAN
NIGHT, the night before Shrove Tuesday, when boys were permitted
to play all sorts of impish tricks upon the unwary. Nun or Nunu
(Eg.) is the little boy, the ninny, whose night was that of Nicka-nan.
The name of MAN is said to be derived from a root meaning to
think, so that man was originally distinguished from the animals as
the thinker. If so, the child is indeed the father to the man in
naming, for thinking, in the modern sense, is altogether a late application of the word man or men which means, in Egyptian, to fix,
1

Mon. Da1t. p. 17.

!"'

!
1
.I

234

A BooK oF THE BEGINNINGS.

memorise, or memorialise, i.e. to MIND, in the Scottish sense of

remembering. Man was first named from his physical attributes
rather than his mind. The hieroglyphic type of the man par excellence
is the bull, the poteht male. This is the MAN or MEN, for the
earlier dative MEN, now confined to the plural, had the Egyptian
form. MEN means the fecundator, the male, the bull. It is the
title of AMEN-generator or Khem. The name may be derived
from Ma, the true, the firm-standing. One phonetic M is the male
emblem; Nu means the type or likeness. Also MA or MAI is
the seminal substance, that which has and gives standing and
stability. Men also means to erect a stone monument. And here
we have the connection between the name of Man and that of Stone.
The man and stone are often synonymous. The stone is Men (Eg.),
a true type of stability. The stone is the ideograph of erecting, and
the man is named from his virile power. Men permutes with Khem as
a male prefix, the bolt sign being read both ways. Khem, the erector,
the bull, the physical male, signifies the potent, powerful prevailer,
as the man. Khem, rectum (Chern in Chinese) and erector, is the
MA-NU, or true type. Now as Khemis Men, it seems likely that the
Latin homo is a modified form of KHEMU, the master. Khemu, to
prevail, be master, have potency and authority, answers to the Latin
HOMO, to be stout and brave. The worn-down HEMU (Eg.) means
the woman, the. typical seat, abode, place, which has, however, an
earlier form in KHEMU, the shrine, the habitation of the child, the
womb. The name of the Amenti (Eg.), the earlier Menti, is based
on Men, the Man as the physical founder ; and th~ Menti, the region of
the dead, is literally the "re-foundry," where the pictures show the
regenerator in the likeness of the generator, Men-Amen.
To be Khemt (Eg.) is to become the HOMME FAIT, and that
identifies the HOMME with Khem. In the monuments, Khem, MenAmen, and Mentu are three deified forms of " Man," as the generator
and their names are found in the following specimen lists of languages,
for that of Man.
KHEM,
KoM, Vognl.
CoMA!, Oregones.
N GOME, Mare.
KAMI, Bnrmese.
GoM, English.
GuMA, Gothic.
CHAMA!, Koreng.
KAIMEER, Erroob.
HoM, French Romance,
HOMO, Latin,
AMHA, Irish.
AMME, Sibsagar-Miri.
AMI, Khari-Naga,

MEN and MENTU,

MAN, English,
MANU, Banga, S.
MANA, Kirata,
MANUS, Kambojia.
MANAS, Darahi.
MUNS, Bhatui.
UMAN, Kasia.
MANHAI, Tharn,
AMUNU, Mangarei, .
MANUSHA, Sanskrit.
MINYAN, Namsang.
MANUT, Pali.
MUNTU, Wakamba.

It appears to me that the name of COUSIN may have been derived

by a shorter way than from consororbrinus to consobrinus, and thence

EGYPTIAN NAMES OF PERSONAGES.

235

to cossobrinus, cos'rinus, cosinus, and finally to cousin. In Egyptian

KHU is a title, apparently of relationship ; SEN is blood ; Khu-sen
would be a blood title, a title of blood-relationship; SEN, as second,
would indicate the status of second in blood or the cousin. A certain
" country cousin" will sustain this derivation. Khu found as a title
has the meaning of birth, to be born, as in Khab. Khab-sen or
Khu-sen, then, signifies to be sister-born, as Sen is the sister in an
important mythological relationship. The Great Mother takes the
form of the two divine sisters or the dual goddess as Isis and
Nephthys, or Keridwen and Ogyrven, and the dual type is found in
Urti, Pehti, Merti, and Senti, as the twin-sisters. We shall find in
these two sister-goddesses the two women whom the Kamilaroi tribes _
claim to descend from. When this type was applied sociologically
the children born of the Sen (sisters) were the first cousins. Sen
(Eg.) is the name of the Two Truths as Blood and Breath, whence
the two sisters personified from Pubescence and Gestation as the
Senti.
Here language tells its tales. The Sen is the sister, but the earlier
Khen is a concubine. Also the Khen denoted the uterus itself impersonated by the naked and outcast goddess Ken, Kefn, or Katesh.
The English cousin has its earlier form in the Italian CUGINO, which
goes back to the Khen and the concubine in the premonogamous _
stage, but still showing the uterine relationship. This gino or Khen
is the Con in consobrinus.
The duality of Sen is preserved in the Latin Con, as shown in
Consort, Congress, and other forms of being TOGETHER ; and the
Egyptian Khen proves the feminine type; also Khen, the Concubine,
-is equal to Sen, the Sisters, and KHENEM is to unite, join together.
The Cousin in Spanish is SOBRINO, without the Con. The equivalent SIF (Eg.) is the Child, and REN (Eg.) means the name, or to
name. Thus Sif-ren or Sobrino is the child-name. KHEN-SIF-REN
is the uterine child-name, as it denotes the name given to the child
on account of uterine and blood-relationship on the sister's side,
which is perfectly recoverable in SEN-SIF-REN, the child named from
the two sisters, or from the earlier Khen-sif-ren, from the two
concubines
Egyptian here shows the roots from which different
words have been compounded to express the same meaning, and
these have been in this, as in so many more instances, compounded
independently of one another, instead of having been derived from
each other, as philologists have hitherto assumed.
Parent is said to come from the Latin PARENS, a father or
mother, breeder or nourisher. Both, doubtless, derive from one
root, the Egyptian REN or RENN, which will tell us more about the
meaning. RENN is the nurse, to nurse, and the nursling. If we
take PA for the male, as begetter, then PA-RENN is the father. Ren,
however, signifies to name, to ~all by name, and to rear; T in

.-

A BooK oF THE BEGINNINGS.

Egyptian is the participial or feminine terminal, and REN-T, although
not found on the monuments, except as the name of Rennut, the
Gestator, is the l).amed, or the, namer, wherever found, and shows
the formation of PARENT from PA-REN-T. PA, then, is the producer,
REN means to name, nurse, rear up. The PARENT is not the mere begetter, but the namer and bringer up of the child. In Welsh ERN is a
pledge, and the REN (name) was conferred as a pledge of fatherhood.
It is difficult to realise the ancient mystery of the name and
naming. The natives of. the Aru Islands only asked to have the
real name of the traveller's country, and then they would have the
means of talking about him when he was gone. 1 Such was once the
paucity of speech and economy of words ! This reminds us of the
story told by Dr. Lieber, who was looking at a negro feeding some
young birds by hand, and asked if they would eat worms. " Surely
not," replied the negro ; "they are too young ; they would not know
what to call them."
The name was a representative likeness. The name (SEM) in
Hebrew is in Egyptian a representative sign. There is a point at
which the child and the name are one, as they are in the Egyptian
RENN, the child and the name. It Is the same with the Word and
the child. KHAR (Eg.) is both child and Word, Both are uttered;
b0th are issi.Ie. The name with the Hebrews is one with the god, and
the SEM or divine name of the Chaldeans was a person.
With the Egyptians the personal name was sometimes synonymous with the KA, a spiritual image or double of the self. The
child of the parent was likewise an image of her or him. The name
(REN) is identical with the son as the representative sign of the
parent. Oaths were sworn by the name and by the son, and the
name and son are equivalent as types of continuity.
The Hebrew Metatron is the Angel of the N arne. He is called
by that title, say the Rabbis, because he is a messenger. This is
best explained by the Egyptian METAT, to unfold, hence to reveal ;
and REN, the name. Metat-Ren is the revealer or manifester of
or as the N arne.
"The Angel Metatron," says one Rabbi, "is the King of Angels." 2
As the angel he represents the NAME," for my name (is) in him." a
He is called Metatron, according to the Rabbis, because that name
has two significations. These meet in Egyptian as the nursling and
the name. " Blessed be the name, the honour of his kingdom for
ever and ever." 4 "He shook the urn and brought up two lots-one
was written for the NAME, and the other was written for Azazel, the
goat that departs, the devil." 6 The mystery of the Metatron was
caused by the sonship, which belonged at first to the motherhood.
Wallace, Malay Archipelago, ch. 31.
a Ex. xxiii. z 1.
~ Mishna, treat. 5, ch. iv.

2
4

Zohar, f. 137, c. 4.
Mbhna, treat. 5, chap. iv.

EGYPTIAN NAMES OF PERSONAGES.

237

In the Egyptian Ritual ''knowing the name" and uttering its

"open sesame " are the means of passing through the door of the
dead on the way to the land of life. " I will not let you go," says
every part of the door and entrance; "unless you tell me my name ; "
and a knowledge of all the names is equivalent to salvation. The
souls in the dark valley claim the aid of the god on account of their
knowing the name whereby they invoke his help.
The same superstitious regard for the rlame survived as a Christian
doctrine. The name is still as much the word of magic power as it
was in the parental religion of Egypt, artd precisely on the same
ground. Here is the original doctrine. The seventy-five forms and
manifestations of the Sun-god RA are synonymous with his NAMES.
In certain gloss.es on the Ritual RA is described as "creating his
NAME as lord of all the gods," or as producing his limbs, which
become the gods who are in his .company. The son Renn is the
typical name, and the "Name as lord of all" is identical with the
son. So the formula of invocation, "fqr thy name's sake," signifies
for thy son's sake, the sort and the name ]Jeing equivalent and
synonymous, as in the Egyptian RENN.
In John's Gospel the son and name are identical, and the Son of
God is the name of God.
"Father, glorify Thy NAME. Then came a voice from Heaven
(saying) I have both glorified (it) arid will glorify (it) again," in the
person. of the Christ.1 " 0 Father, glorify Thou me . . . . I have
manifested Thy NAME.;, 2 So ih Revelation the Son is one with the
Name.
These things ate alluded to in passing because it has to be shown
that the primitive typology is yet extant in the eschatological stage,
and we have to go back to the first phase of religious doctrines and
superstitions before we can possibly understand them. But here was
the later difficulty. The issue, whether as Word, Name, or Child,
proceeded from the mouth. The mouth was feminine ; it was the
mother; it was RENNUT, the emaner of the RENN. The child was
her representative sign. And when the male became the parent,
human or divine, here was a mystery connected with naming, ready
made. Hence the Jews would not mention the names of either
Jehovah or Baal, for reasons, as will be shown, connected with the
motherhood and the early sonship.
In the ancient British system ten or a dozen Britons had their wives
in common, particularly among brothers and fathers and sons, but the
children were held to belong to him who had taken the VIRGIN to
wife. The Virgin is RENEN (Eg.), a form of Rennut, and through
her and the first husband we find the parentage passing from the
motherhood to the individualised fatherhood not yet sufficiently
ascertained. s
1

Chap. xii. 28.

Chap. xvii. 6.

C(J!sar, book v. chap. 14.

A BooK oF. THE BEGINNINGS.

In Sumatra the father is distinguished by the name of his first
child, and is proud to sink his own personal name in that of his
son. Even the women, who do not change their .first names, are
sometimes honoured by being called the Mother of the Eldest Child,
as a matter of courtesy. 1 They retain the status of Rennut, the
Virgin Mother, with their first names.
With the Kutshin Indians the father's name is formed by the
addition of the word TEE to the end of his son's name ; thus if
Que-ech-et has a son whom he names Sah-nen, the father calls
himself Sah-nen-tee1 and his previous name, as that of a son, is then
forgotten. 2 The son was first, the fatherhood was secondary, because
the first naming was from the mother, and here the sonship still
dominates the'naming. The Welsh Tad for the father's name implies
this secondary or TWOED status of the male parent.
The Kaffir custom of HLONIPA is related to this mystery of naming
and to the descent of the child from the mother. The Kaffir women and
their' children avoid mentioning their own father's name. They also
refuse to pronounce or make use of words which have for their chief
syllable any part of the name of the father, father-in-law, or paramount chief, and HLONIPA is the designation given to the custom of
avoiding the name of the male. 3 HLONI means maiden modesty,
bashfulness, sense of shame. The present writer sees in HLONI the
Egyptian RENN, the Virgin, which answers to the sense of modesty,
bashfulness, and shame; to the name of the Nursling and to R:EN,
to call by name, or rather to RENNtJ, which contains the elements of
REN, name, and Nu, not, no, without. PA, Kaffir, means to give, and
HLONIPA is not to give the name. It looks as if the male was still
treated as the RENNU or yet unnamed child of the Virgin, the son
of the mother who, in Mythology, became her consort.
The first parent then was female ; she is personified in the goddess
Rennut, the primordial producer, as goddess of the eighth month,
and of harvest. PA-RENNU reads the abode of the nursling, and
Pa-RENNUT is the parent, as the abode of the child. She was the
first namer (PA-RENT), and was portrayed as the Serpent-Woman,
and the serpent that encircles round as the type of gestation. This
serpent-ring was the first shape of the REN, a cartouche that inclosed
the royal name, as Rannut had enfolded the Renn, her nursling.
Then; with PA for a masculine prefix, we have the male R:EN-1'
(Rennut) as the namer of the child, and, with the s terminal, PARENS.
When we call to mind the solemnity of the ancient rite of naming
amongst what are considered the uncivilized peoples, this original
significance of the word Pa-ren-t is of great sociological interest. The
Pater might beget, but the male parent assumed the position of the
Marsden's Ht''story of Sumatra, p. 286.
z Smz'thsont'an Report, p. 326, 1866.
3 Davis, K a.iftr Dictionary, Ulonipa.

EGYPTIAN NAMES OF PERSONAGES.

239

family-man and husband. The child that was RENNED by him took
RAN-k, as in old English a knight was a " RENK." He was RAN -KED
by a name. To be renowned is to be recognised by name. A Runt,
Ronyon, randy, rannel, ranter, each imply conspicuous naming.
The word Name itself is probably derived from "Ken-am" as
Num is from Khnum. . Ken (Eg.) signifies a title, and Am means
belonging to; the name being a title belonging to. Am (Eg.) also
denotes letters-patent. Thus the Ken-am would be not only the title
belonging to, but the patented title, the name by lawful right.
Still earlier rna or am is the Mother, and Ken-am or Ken-rna would
be the mother-title. In hieroglyphics the word may be Khnem or
Nem, according as the sign be read Khen or N, syllabic or phonetic.
The Khnem, like the Renn, is the nurse, the educator or bringer-up.
Khenems denotes a title, name, function, relationship, tutor. And as
Khenem also means to smell, to perceive, to select and choose, it is
apparent that the animal's knowing its young by smell was a recognised form of Khnem-ing or neming.
This word Khnem for a title, and parental function will answer
for the Greek lfvop.a, Sanskrit N.A.Mi, Gothic NAMO, Finnic NIMI,
Lap NAMM, Ostiak NIM, Votiak NAM, Permian NAMID, Vogul NEMA,
Samoyed NrM, Latin NoMEN and AGNOMEN, Persian NAM, Switz
NAM, Maltese NoM, Jukao NIM, Gaelic NIM, Malay NAMA, Avanish
NAMA, Guzerati NAMA, Malabar NAMAN, Birmese NAMADO, Tamul
NAMATTIN, Telugu NAMADHYAN, Wohaks NIMUD, Hoch Indian
NAMADHEIAN, and many more; and as nam and nef interchange it
will include the Magyar NEV, old Norse NEFN, Welsh ENW, Ostiak
NIPTA, and Mahratta NAWE. Also as the syllabic ken deposits both
K and N as phonetics, KNAM will include the Kaffir GAMA for the
name. And with the modification of KA into SHA and SA, which
occurs in Egyptian, we have the SHEM or SEM as the Semitic
type-name.
KENAM or Nam, to repeat and renew, may indicate something
of the mystical identity between the name and the child. NIM in
Toda is the plural pronoun of the second person. NEMA in Sanskrit
means" the other." NAM is the personal pronoun in Akkadian; it
also denotes state and status, and NAM-ad signifies paternity, An
being the father, an equivalent of the English NAMED.
If" name" be identical with" Nam" (Eg.) it has a bearing on the
universal practice of not mentioning the dead by name. Nam (Eg.)
means to repeat, a second time, a second condition, seconding, and to
renew. This was the status of the child named by the parent. In
Shetland no dead person must be mentioned by name, because the
ghost was supposed to come in response; and this seems to have
been the general reason for the custom. To repeat the name was
synonymous with a renewal of the person. The Dyaks will not
repeat the name of small-pox lest repeating and reproducing should

A BooK oF THE BEGINNINGs.

be synony!llous. We have a survival _in the popular "talk of the
devil he's sure to appear" employed on meeting with any one who
has just been named.
It is commonly assumed and asserted that the names of PATER,
VATER, FATHER, are derived from a root P.A, to protect, support,
nourish. In Egyptian P.A came to mean the male, the men. But the
accent has to be accounted for. It represents a missing f or p. When
restored we have the word PAF1 which means breath, the English PUFF.
P AIF (Eg.) is breath, wind, or gust, the earliest form of ghost or soul.
It is the universal testimony of language that Being and Breathing
are synonymous ; to breathe is to be, and to be is to breathe. BHU
(Sansk.), BA, Zulu; Bo, Vei; BU, Zend; BA; Egyptian; BASU, Assyrian, signify to be. And to be, in Egyptian and Sanskrit to BA, is
to be a soul, the earliest soul being the breath. Ba, be, bo, bhu,
however, do not reach the root of being, they had a prior form ending
in f, p, or b. , In the hieroglyphics Fu is ardour, dilating cause, dilatation, to become large, vast, expanded; F.A is to bear, to carry the
corn measure, a symbol of pregnancy. FuF, PUF, and BAF are not
developed forms of Fu, Pu, and BA; on the contrary the latter are the
reduced forms, and what bave been taken for original roots are not
primaries at all.
This root of Being and Breathing is found in Bhava (Sans.) for
being, state of being, existence, origin, production, and it is related to
breath, wind, winnowing, purifying and making bright (light, fire, soul
and breath are synonymous)- in P AvAN A; in the Malayan PUPL"
for generation ; in the Swahili BEBA to carry the child. Also, the
series of senses in which BRAv A is used relating to being are to be
found in the Hebrew BAVA (~~::1) to go, come, coming, arriving,
appearing, coming to pass, fulfilling, to live. Here the fundamental
sense is based on the swelling and puffing in pregnancy, hence BAVAM
(0~::1) to be bellied; BAVEL (C,~::~) to bub, to sprout and bring
forth. PEVA (~~El) means to breathe and blow. Galla, BUBE, wind or
breath. Maori PUPU, to rise, as breath or mist. This is the Egyptian
PAF, breath, a gust of wind ; PAF or VAPour. PAF is determined
by the sail puffed out with wind, and before sails were woven the sign
of PAF was the pregnant woman. Hence the PEPlum, or sacred chemise
of Athena, was suspended as a symbol on her vessel, in the manner
of a sail; hence also the word sail is the same as soul, and the sail is
a symbol of the soul. The true root of PURUSHA, according to the
primitive thought, is extant in Sanskrit as PERU, swelling, causing to
ferment ; that mystery oflife called SHETH and KEF by the Egyptians.
The root of being then is puffing, and this is the original significance
of PAPA (Eg.), PEVA, Hebrew, and Sanskrit BHAVA; Gaelie FOF,
to swell, and English FUF, to puff. Bah (Eg. ), to exhale, describes
the process as one in which the water passes into breath, whence
came the doctrine of the Spirit brooding and breathing over the

EGYPTIAN NAMES OF PERSONAGES .

. waters, the BAEV which in Sanchoniathon is one of the two principles
of life; Mot being the other: the BEBA, Swahili, spirit; BWBACH,
Welsh, a spirit; PUPA, Spanish, a spirit.
In the hieroglyphics the root BABA, PAPA, FAVA was generally
worn down to BA, PA, and FA, with an accented vowel, a'nd sometimes
the accented vowel is all that is left. Thus P.ATI for two handfuls
shows there was a hand called PAF and this is found as FA and A for
the hand. PAPAKA (Maori), the crab, is word for word the same as
APSH (Eg.), the tortoise, the hard-shelled breather in the waters and
preserves the earliest forms in PAP for AP and KA for SHA. This
necessitates a good deal of restoration.
Fortunately the younger languages often preserve the older forms.
Take the word people, or as we have it in English pepul. In Egyptian mankind, the human race or species are the PA, that is the PAF,
PAP, BABES, or people. The P AF are the breathers and offspring of
breath. To PEPE (Eg.), is to engender, and the word came to be
applied to the male parent, the PAPA; but can be proved to have had
no primary application to him.
The Bigenitrix was the Mother of Breath and of blood. As Mother
of Breath (paf), she inspired her soul into the child and PUFFED
and swelled . in bearing it. This can be seen by the word AHTI,
which is the name of the Genitrix, of the womb, and of a pair of bellows.
The female was the first PAF-ER, or breather; PAF is breath, gust,
ghost, road, way, we still say the family-way; PABA, in the Ritua],l
is the soul, and PAP A or P AFA to breed and bring forth is the
primordial word for being extant in the Sanskrit BHAVA, Hebrew
BAVA, Mangaian PAPA, the Great Mother; Chinese FuPA (Genitrix),
Ashanti BABESIA the woman as bearer; Swahili BEBA, Russian BABA,
for the Grand-Mother; Japanese BABA San, " 0 BABA San," the old
woman; Greek BAUBO; Meang BABI, the Mother; Chilian PAPA,
Mother; English Gipsy, BEBU, the Aunt; Hindustani BUBU, the
favourite concubine; the BAPHOMET of the Templars ; Amoy Po,
the old Mother; the Zula BEBA, the mystery called BOBO in Irish
Keltic; the Welsh Pobo, producer of life; the Egyptian PABA for
the soul, also the "baba" (Eg.), a collar with the nine "bubu," or
beads denoting gestation. The dual character of the Genitrix personified as BHAVANI, or PAP A, FuP A or BABA is expressed in the
hieroglyphics by PA-PA, i.e. PAF-PAF, and it means to produce or
engender, and to bring forth; in other equivalents to PUFF and PUP,
with the determinative of the female bringing forth. She was the
dual PAP or PA, the primary PAPA.
The present writer holds that f is an earlier sound than p and b,
and that the primitive pa-pa is extant in the Tobi V AIVI, for woman ;
the FAKAOFO FAFine, woman; and the Ticopia FEFinetapu, woman.
This F AF is modified in the bushman T' AIFI, for woman. In
1

VOL.

I.

Ch. 165.
R

A BooK OF THE . BEGINNINGs.

Saparua woman is call~d PIPinawa ; BIBini in Sumenap and BABini
in Ceram, all forms of the. femin~ne PAPA the producer. AFFA in
Danakil is the mouth and AFFAN in the Galla dialect. Avi in
Tamil is spirit, literally as breath and then as life. Af (Eg.)
means born of; and in Af or Eve was impersonated the maternal
breath of life. This is a deposit of Kaf on the one side or Faf on
the other; the meeting point of both. Faf as the Egyptian Fa (faf)
denotes the seed-bearer, the swelling gestator. And Faf-faf is the
oldest form of paf-paf, pa-pa, papa, pa, and ba. 1
The Scottish Gaels have the birthplace by name in the "Isle of
PABaidh."
"There came a woman of peace (a fairy) the way of the house of
a man in the island of Pabaidh, and she had the hunger of motherhood on her. He gave her food, and that went well with her. She
staid that night. When she went away, she said to him, 'I am
making a desire that none of the people of this island may go (die)
in childbed after this.' None of these people, and none others that
would make their dwelling in the island ever departed in childbed
from that time." 2
PAF-PAF had to be reduced to PAPA before the name could be
applied to the father. When the male was discovered to be or was
imaged as the breather of soul and his type was set up as the
PAF-er or breather and authpr of being one-half of the name of
the bigenitrix the PAF-PAF, PA-PA, is assigned to him as the PA .
. Thus the root of the name father, vater or pater is not PA but .PAF
and the P AFTER is the engenderer of breath (paf) as primary being.
Baf (Eg.) to inspire, give breath, and Bat, for the father as the
inspirer are later forms of paft. Ar is the child, and to image
or make the likeness. Pafter modifies through pater into pater.
But the mother was the first breath or bread-maker. For bread is
synonymous with breath. The cake and bread are written .PAT and
PPAT, the latter being the same as our word puffed; the cake or
bread is. dependent on breathing and puffing, and the name like that
of the human species, PAF or 1;3AB, is derived from the nature of
breath and breathing.
. The Greek Fuo (um) to be, renders the Egyptian FUI or F.A (faf)
to bear or carry, with the ideograph of the bearing mother, who Fu's,
or fufs, that is, dilates with new life, just like bread. In the texts 3 the
Infinite God is characterized as FU-NUN-TERI, or dilation without
limit, as an image of the Divine Being, and in others the divine
substance is described as bread, in one 4 the circle of the gods are a
1 FA-FA. Certain words, such as "KHA-KHA," "Nu-Nu," "RER-RER," "NKA,"
and" FA-FA," have been thus dwelt upon for a purpose beyond the present, as, in
them, the present writer considers, we are approaching the origines of speech to be
illustrated hereafter in the " TYPOLOGY OF SOUNDS."
2 Campbell's Popular Tales of the West Highlands; vol. ii. p. 25.
4 Stele naoph of Turin.
3 Harris, Magic Papyrus, 3

EGYPTIAN NAMES OF PERSONAGES.

243

vast loaf of bread, a sort of infinite puff, or Bap, as the food of sduls.
The Kosa and Zulu Kaffir PEFUMLO is the breath and the soul of
man, and PAP A, the English puff, is a kind of fungus, a type of
lightness like the puff tart, or cake.
The symbolical bread-maker was the inspirer of soul; the Ba (Eg.)
(earlier Baf) is both bread and soul, and P AF is breath. Thus bread
was named from breath or soul, and P AF as the PUFF, supplied
the name of light pastry. BA or BAF found in P-PAU (Eg.) for bread
and a cake, is the Scottish BAP. FA. (faf) with the genitrix carrying the corn-measure is yet earlier. Earliest of all was the great
mother fuffing, puffing, pup-ing as the producer of being, the
breather of the waters imaged by the fish, the frog, duck, or pregnant hippopotamus long long ages before bread wa::; baked. We
shall find that she was the first baker who produced thirteen to tlie
dozen, and the only baker who ever had the owl (hieroglyphic Ma)
for a daughter.
The Hebrew Bra to create like the word CReate implies the circle
as the type of all beginning. Pra and per (Eg.) mean to. wrap
round, surround, go round, and be round. BE:R the eye is an image
of the circle and circle-making. But before the circle was drawn by
the human hand, came the watching of the figure made by nature.
First there was the Ru, the female emblem, the uterus. Next the
swelling in pregnancy, the bellying and rounding forth in c-reation.
This being the result of paf and puffing it is natural to find that
the word Bra, Pra, or Per has an earlier form in BVR (Heb. i~:l), the
same a~ Bar for the hollow, pit, mystically the womb, the bubbing,
puffing, or breathing place, hence BvL ('~:l), to bubble, to swell, to
bring forth, that is, when modified, to bell, belle, belly. Bealing like
bearing is to be big with child. This was the earliest creation.
In a later stage the male was considered the Breather. . Bat (Eg.),
toirispire breath thus denotes the Begetter. In the Mexican picture
writing, the breath passing from the mouth, is typified by the male
image of the breather, the Bahu (Eg.), as symbol of the inspirer
of breath. . This sense is .extant in English," Thinkst thou to
BREATH me upon trust," says a female character in Heywood's
Royal .Kz'?Zg (1637), breathing and begetting being synonymous.
When the male was the Breather the fema,le became the Breathed.
The name of the Genitrix who carries the seed-bas~et as Neft,
means the Breathed, the Seeded.
PAUTI (Eg.) is the name for the divinity who recovers the. lost
P AF is breath. and
character in the primary spelling P AFTI.
TI reduplicates ; P AFTI is the reduplicator of breath. This proves
the appropriateness of the first Pafti being figured as the female, the
inspirer of breath into the embryo. She alone is represented by PAFPAF (pa-pa) the one who puffs and pups, or who produces and brings
forth. When the male was recognized as the spirit-giver he is the
R 2

244

A BooK oF THE BEGINNINGS.

BA.-T, that is BAFT, the Breather or soul-inspirer, and the member,

the bahu is BAFHU, the breather, literally, the puffer of spirit or
aliment of life.
From this it follows that PUTHU or Ptah is primarilyPafthu who, as
father, is personified in the breather or inspirer of spirit, and named
as the masculine Aft, of the four corners, who took the place of
Aft, the Genitrix, at the head of Egypt's deities. The name is
extant in Hebrew as Pevth (mEl), to be puffed, extended, said of the
female, and of that which is made manifest and revealed by swelling.
Puth (Eg.), i.e. PUFTHU is to open the mouth wide, to pant as the
lioness. PEVEL (?1El) is to be swelling, big, bellied, gestating. And
PuT (Eg.) to stretch the bow out is equivalent to PUFT. The PAUT
or PUT, a company of nine gods, also the name of No. 9, the nine
nionths of gestation, is PAFT or PUFT, and this in accordance with
the Gnosis expresses the full period of gestation or the total number
of the nine gods as the extent. PuT, i.e. puft, is to figure and form,
create the type; this too is based on swelling and puffing as did the
Genitrix, in shaping the child, the primordial image of breathing being.
The male breather of soul shares the type-name of Papa with the
female producer as in the Songo, Bola, Pepel, and Sar'ar name
of PAPA; Soso Fafe; Tene Fafa; Baga Bapa; Ife, Ota, Karehare,
Ngodsin, Kamuka, Kiriman, Nalu, Kano, Turkish, Sonthal, and Carib
BABBA. In a later stage the produce was called the Pup, as the
young of the dog; Pube, Cimbrisch, for the boy; German, Bube;
Swiss, Bub, and Swiss Romance, Boubo, the boy; Latin, Pupa, a
girl, Pupus, a boy, and the Ncrth American Indian PAPPOOS.
Because the Sanskrit }IVE means to LIVE, be alive, revive, it is
forthwith classed with various other words that signify life, living, to
be alive. Such include the Latin, VIVO; Greek, Blo<; ; Old German,
QVEH; Gothic, QVIVS; Sclavonic, SCHIVA; Lithuanic, GYWAS;
and English, QUICK. Here the Egyptian shows us two distinct
ideas of life at the root of these words. The Latin VIVO is not of
the same parentage as }IVE or QVEH, or the Russian Givoy. The
Sanskrit J represents an earlier K just as }INA, the "overcomer of
all things" a title of Buddha; }INA, the victorious, triumphant,
represents the Egyptian KAN or KANU, the brave, able, victor.
The root on this line is found in KEF (Eg.). KEF or KEP was the most
ancient mother of life, the Egyptian Eve. Now KEF means the
mystery of life r~lated to the mystical water; it is called the mystery
of the Nile, of fertilization, and fermentation ; one of Two Truths
in the primitive Physiology, that of the Water or rather the Blood
which formed the flesh (Af). This was one aspect of the mystery,
one phase of the life.
KEF passed into Hebrew as GHIV, later GHI, the life, living;
Russian, Givoy, _living. The nature of this origin will explain why
life and the beast are synonymous in the word GHIV or GHIVA.

EGYPTIAN NAMES OF PERSONAGES.

245

The life in this sense was the blood, the liie of the flesh. KEFA
was the mother of flesh and the beast personified. From KEF come
the 0. G. QVEH and Lithuanic GYWAS. But the Slavonic SCHIVA
corresponds to SKHEP (Eg.), to make live; and SHEB, flesh, bodily
shape. This relates to the first of the Two Truths.
VIVO is a form of PA-PA. or PAF, the wind, gust, ghost or spirit;
the life of breath and primordial form of soul. This second of the
Two Truths of life is shown by FAF (fa) to bear, with the corn-measure
on the head of the Genitrix, signifying gestation. It is the IrishKeltic BOBO, the mystery ; the Welsh P ABO, the producer of life ;
Galla BUBE, wind, breath, or BUFA, to puff; Egyptian PABA, the
soul; English PUF, to blow; Tamul AFA, breath, as vapour, and
later spirit of life ; Polynesian Pu ; Greek Fuo, to be ; Vei FE,
to blow, breathe, kindle the fire ; ba (Zulu), to be ; Bu, Zend,
to be ; Egyptian Ba to be a soul. With the article T prefixed to
pu, to be, tepu (Eg.) means the first and also to breathe or blow.
Buffaloes are called TEPU (Eg.) from their blowing. This suggests
the origin of the word BUF-falo from the same meaning. In Maori
the bud, shoot, growth or blowing of flowers is Tupu, and Tupu in
Mangaian signifies from the very beginning, when things first began
to TUPU or blow.
Languages without the verb to be in one sense have it in the more
concrete form of to live. The negro says the thing no "lib" there,
for "it is not there." To live in the Latin Vivo is to BE in the sense
of to puff or breathe. The word LIFE is synonymous with REP
(Eg.), to grow, bud, blossom, and bear like the tree, or as Repit the
Genitrix, the LLAF-dig. To be QUICK is to be living, and this means
also to be pregnant, and is traceable to the mother's quickening. To
quicken, in English, is to ferment with yeast. The word QUICK is
KHI-KHI in the hieroglyphics, to beat with a whip or to fan, to make
go ; and this whip, early fan, is the symbol of spirit and breathing,
whilst its fellow of two, the AuT (Crook) signifies matter. These
are types of the Two Truths carried in the hands of the gods.
Our word Mother is not derived from the Sanskrit MA, to fashion,
but from the Egyptian name of the mother as MUT. Mut 'means
the mother, the Emaner, the mouth (she was the mystical mouth
of the breath of being); MUT the chamber,. place, abode, the womb ;
MUHT, the fulfiller from M ut to fill full, be full, complete, No. 9 The
form MuT also means. to fix and establish. AR (Eg.) is the child,
or the likeness, the type of a fulfilled period, the thing made. Thus
MuT-AR is the place, the gestator, founder, and emaner of the child.
The name MAMA is also Egyptian. The word signifies to bear
and has the determinative of the female carrying the Modius or cornmeasure on her head, the hieroglyphic of gestation. 1 In various
other African dialects MAMA is the mother. This name has been
1

Lep. Denk, iv. 63, c;.

A BooK OF THE BEGINNINGS.

supposed to be the spontaneous and universal utterance of infancy.
Ideographically it is written with the type of the mother bearing
seed; phonetically, with a double boat-stand. The Mamuti or MamKuti is the cabin of the boat. This doubly identifies the Mama as
the bearer.
Max Muller has suggested that the Sanskrit BHRATAR, Zenci'
BRATAR, Greek cppar~p, Gothic BROTHAR, Irish BRATHAIR, Slavonic
BRAT, Cornish BRAUD, English BROTHER mean the one who carries
or assists. The earliest namers and myth-makers, however, made the
female the carrier or bearer. If our principle of naming the male
be true, it follows that the word BROTHER is the same word as
BREATHER. The Egyptian "PRUT" is our English breath, and
seed.
PRUT signifies to void, emane, manifest, pour out, shecl seed, with
the male sign for determinative. This identifies the PRUT-AR as the
male FRUIT-er, the BREATHER, seed-shedder, our Brother. The soul
was the heat, the fire that vivifies as well as the breath. Thus the
Breton BROUD, the Welsh BRUD and Irish Bruth take the form of
heat in place of breath, both being synonymous with spirit. The
Irish " broth of a boy " is a man of spirit and eruptive vigour. The
Brother includes both meanings, as the male child. We have to do
with words in their primary sense. The relation of the brother is
secondary. The meaning of sister is just as primitive, and as closely
connected with the BREATH. These words come to us from a time
when to breathe was to be, and breathing dominates the imagery
used as symbols of the male and female.
The word SISTER is derived etymologically from the Egyptian
"SIST." SIS is breath and to breathe. SES-MUT is the breathing
Mother. The ideograph of breathing is the brood, i.e. breeding
Mare. SEST is the same, the She and Her represented by a broodmare going, galloping. SES-T means breathed ; it is the participial
form of SEs, breath, and to be breathed is equivalent to breeding,
and thus names the breeder. SEST likewise is the preparing house,
the House of Breath, over which Nephthys, called the Saving SISTER
presided.
THE phoneticS represents an ideographic SF, and by interchange
of U and v the Egyptian Ses, to breathe, represents the " Svas" of the
Sanskrit SVASAR for sister. SVI means to swell, increase; SVASA is
breath, breathing, inspiring the breath, or soul of life. SVAS is the
root of many wor.ds denoting breath and breathing, puffing, as in
pregnancy. Sanskrit preserves the earlier form of Ses, as Sfs or
Svas in Svasar. Sesar (Eg.) is the breather, and Ses-ar is to breathe
the child, whence the sister is the one who inspires life, is the breather
or breeder like the Sest-M ut. Only in Egyptian do Ses and Sest
meet, and only Egyptian could furnish both Svasar and Sister as the
two distinct names, derived on two different lines of development.

,;

EGYPTIAN NAMES OF PERSONAGES.

247

SEST (Eg.) is the Mare, as Mother, and AR (Eg.) is the likeness of,
ergo SEST-AR is the image of the mother, a repetition of the same
sex, whence the sister, just as the brother is the likeness or type of
the father, as male breather, the inspirer of life.. The Egyptian Ar
for the child, likeness, type, image, to make, serves in each case to
illustrate the Paft-ar (BAt-ar, Pat-ar), Mut-ar, Broth-ar, and Sist-ar.
In Egyptian SF, later Su, is the Child; Nu is a male type.
SIFNU or SUNU means the Male Child. This was worn-down as a
word to SUN, to be made, to become, SEN the second, the other, the
alter ego, or second self. The form SFNU is implied in the Sanskrit
.StJNU, the accent representing the missing consonant, and in the
English SoN the o represents the f of Sif (Eg.) the Child. In Egyptian, however, the two components of the word (also the word SUN)
are anterior to the distinction of male and female.
The origin and meaning of the word Daughter have exercised me
more than most. words. The derivation from Duhi, Sanskrit, to milk,
which makes the daughter the milkmaid, fails to fathom it.
The female as woman, wife, and mother is designated from the
womb. W AIMO, in Finnic, is the woman, and in Lap and Scotch the
W AME is the womb. In Egyptian the female is HEM or KHEM with
the determinative of the womb. M ut, the Mother, is identical with
Mut the mouth or uterus. Uterus and udder are equivalents and in
Sanskrit V1MA is the udder. The wife is also named from the same
origin, as is shown by the Cornish KuF, COFF, and KEBER; English
Gipsy, CHAVI; Chippewa, KIVA; Maori, KOPU; Egyptian, KHEP;
Malagasy, KIBO; Old Bohemian, KEFP. The female is identified en
this ground inAnglo-Saxon as the Wif-Child, that is, the Womb-Child.
The Wife-Child is the" Kuf"-Child, that is, the Womb-Child in Cornish
and other languages. The Daughter is certain to be simply distinguished from the tnale on the same principle. The name is found as the
Sanskrit DUHIT AR; Greek, 8vryaT'TJP ; Zend, DUGHDHAR ; Lithuanian,
DUKTERE ; Bohemian, DCERA; Lap, DAKTAR; German, TOCHTER:
English, DAUGHTER; Gothic, DAUHTER. Following the clue of the
Wife-Child leads. us to the name of the oldest Mother, Khept, in whom
the womband goddess are one. Khept modifies into KAT, and this
supplies the likelier root of the word Daughter. KAT (Eg.), is the
womb; KOHT, in Esthonian; QATU, in Fijian; QUIDA, Old Norse;
QpiTI, Alemannic; QUITHEI, Gothic; UCHT, Gaelic; Cut, English;
CWYTHER, Welsh; Ar (Eg.) is the Child, and Tu the fe~inine
article. Thus TU-KAT-AR is the Womb-Child or child with the
womb. KAT is also the Goddess, the Seat,-the hindward one, the
Cow, the Bearer, the female in various forms, therefore it is inferred
that daughter is compounded from Tu-kat-ar as the female child. In
English, daughter is also represented by DAFTER, and Af (Eg.) means
born of; Aft is the feminine abode, the womb, the ancient Mother from
the first. The Mother and Daughter are one in Mythology. The

A BooK

OF THE

BEGINNINGS.

Mother of the God is likewise called his Daughter. Hathor is the Hat
(earlier Kat, earliest Khept), the abode of Ar, the Child, and yet she
is also the Daughter. If we take the form of Kat, as in Kat-Mut,
Hathor is Katar, and with the feminine prefix Tu, Tu-kat-ar, she is
the 8vry&77Jp, Dughdhar, Daughter, Dauhter, or Duhitar, the Divine
Milkmaid, or rather nurse, as the Cow-Goddess. This feminine type
of KHEPT, KAT, or HAT, may be followed in language generally thusKAT ,
KoTA .
KITH lA
KHATUN
KilOTON
KODA:R
KITEIS.
WATA.
WATOA.
.
WATWAAT.
WADON
OAT

0UTIE.
lTTHI .
ETI

AIAT ,
MACATI-1
,
MEYAKATTE.
TAKATA
Mu-HATA
MU-HETU
SAPAT
TSAPAT
SET

. Karagas
.
.
.
K waliokwa .
. Chetemacha .
.
Mongol
.
. Peln
.
. Wol;an.

.
, Malaguaya (Cf. Greek, CTEIS)
. Baba .
.
. Peba .
.
.
.
. Keh Donlan .
. Javanese
.
, Kwaliokwa
.
. Guachi.
.
Pali
.
.
. Sekumne
.
.
.
.
. Sahaptin and Klil;~;tt~t
. Minetari
.
.
.
. Crow Indian.
. Annatom
.
. Kisama.
.
.
.
.
. Songoand Luhalo.
. Riccari .
,
. Pawni .
.
Amharic
.

woman.
Woman.
Woman.
Woman.
Woman.
Woman.
Woman.
Woman.
Woman .
Woman.
woman.
Woman.
Woman.
Woman.
Dau'>l:ter.
Wo~an.
Daughter.
\Voman.
\Voman.
\Voman.
woman.
Woman.
Woman.
Woman.

These are derived from one original Khept, as were fhe names of
the hand, because the uterus and hand are permutabb types and both
represent the parent power as female.

SECTION VII.
BRITISH SYMBOLICAL CUSTOMS AND EGYPTIAN NAMING.
To "clear oneself by an oath" was a recognised form of speech
with the Egyptians, and a mode of covenanting. 1 The word "ARK,"
for oath, means to bind. To clear oneself by an oath is a common
form of speech with English boys; one of these being "By Goll."
This is the holy Cornish oath. The hand is held aloft whilst the
oath is taken. Goll means the hand, or rather th~ fist, for the
hand is clenched in token of covenant. The equivalent Ker (Eg.) is
the claw, to claw hold, 2 to embrace ; and in Suffolk Golls are large,
clumsy, claw-like hands. The Irish swear this oath in the form of
be-GORRE. The custom denotes the making of a covenant and
swearing by the hand, in the primitive condition of claw, when
laying hold was literally seizing with the claw. By hook or by
crook was then by the fingers in the TALON stage. Ark (Eg.), to
bind, is symboled by a tie, which is later than the claw. Goll is a
worn-down form of Gafael (Welsh), the grasp, grip, hold and Gaffie a
hook ; Gaelic Gabhail, for seizing and holding as a tenure, whence
to GALE a mine is to hold it on lease, to rent it ; and one form of
holding land is by the law of Gavelkind. The Languedoc Gafa, to
seize or take, is the Egyptian Kefa, to seize with the hand, or claw, as
the first instrument for laying hold. In a following stage the claw,
ker, or goll, as hand, is the Tat, or Tut, and the word means to image,
typify, unite, and establish. We still covenant in shaking hands or
daddies, as the fists are called, and the vulgar " Give us your FIST"
or DADDLE is equivalent to "Give us your TAT" (Eg.), that is, the
hand, as a type of establishing a covenant.
Brugsch, Zeitsckrift, 1868, p. 73
This name of the claw is also that of the hand in various languages, especially
the Mrican and Indian, as the KERE in ;Mano ; KoRA, Gio; KOARO, Basa ;
EKAROWO,Eafen; KARA,Mobba; KHUR,Dhimal; KAR, Sokpa; GALA, Mantshu;
KHAL, Tobols~ ; KALIOCK, Lopcha; KARAM, Malabar 0 KAR, Hindustani; KHUR,
Dami ; GHAR, Mongol ; CHEIR, Greek ; CIOR, Irish ; and KIERS, the finger, in
Gura; AKARU, the finger, Biafada; AGRA, the finger, in Sanskrit. In the earlier
form of Ker, the claw, we recover KHEPR, the beetle-type of, laying hold.
1

A BooK

OF

THE BEGINNINGS.

"By Gigs," is a common- oath or exclamation, as in Gammer

Gurton's Needle, "Chad a foule turne now of late, chill tell it you, by
GIGS." As an oath is a form of covenant, this is probably the
Egyptian KEKS, which means a binding, to entreat, to bind, with
the noose determinative of a bond or covenant.
There is an English custom still extant of touching the seal of a
deed with the finger on signing the document. Sidney Smith said
the ancient family of his name did not bear arms, but sealed with
their thumbs. The Statutes of Akkad decreed that, if a Son had
said to his father," Thou art not my father," and had executed a form
of deed and " MADE A MARK WITH HIS NAIL to confirm it," he. was
to pay a fine. The clay tablets or DUPPI, still show the print of a
finger-nail on them in place of a seal. In the Egyptian word Teb
we have the name of the seal-ring, the brick, and the finger, and
Teb means to answer, be responsible for. Taf (Eg.) means attention.
To tap is a sign of calling attention. The tabor is played by tapping.
The Teb (Eg.) is a drum. To tap is the same as to dab or to dub.
To dub a man a knight is done by giving him a tap. The ancient
method was to tap him on the side of the head or give him a box on
the ear. Thus a box is synonymous with a tap. So, in Egyptian,
Teb is a box. The T.eb are the temples of the head. To dub is to
clothe, ornament, equip, as the knight is dubbed. Teb (Eg.) is to
clothe and equip. The box on the ear, or blow given in dubbing, is
explained by Teb (Eg.), to answer and be responsible for. Teb, to
place instead, be the substitute, shows that the person dubbed was
to be henceforth representative of the king or queen, and be responsible forany blow aimed at them. Teb (Eg.) is to seal, and by the
process of dubbing the knight. was sealed to the royal service.
):'ebn (Eg.) is to rise up, and the one who is dubbed is told to rise up
a knight. The oneness of a box and a tap leads up to the meaning
of the Christmas Box and Boxing Day. The Teb, as box, is a
sarcophagus, the sign of an ending. Teb, or Tep, is a point of
commencement of the Teb or movement in the circle of the year.
Boxing Day is the first day of the solstitial new year. The meaning_
of Teb, the box, is to close, shut, seal. Teb is a recompense ; and on
the first day of the new cycle grat.uities were given for past service,
and to secure and seal it for the future. The box comes in as the
type of inclosing, closing, sealing, whether delivered on the ear, or
in a gift of money.
The cow's tail is an emblem worn behind by the male divinities
of Egypt. This was their QUEUE, in Egyptian Khef, for the hinder
part. The tail was a type of the goddess of the hinder part, and
when she was put back by the male, the tail or Queue was worn
behind the male, who represented the front. Hereby hangs a tale.
For the tail, at last, deposits the Q as the letter with the tail, which
is still an image of Khep or Kefa, the Goddess of the Hind Quarter.

BRITISH SYMBOLICAL CUSTOMS ANDI}i:GYPTIAN

.N AM ING.

5I

The tail was formerly extant, as in France, in the thongs of hide

called QUEUES to which seals were attached in legal documents;
also the end of a document where the seal was attached was called
the Queue, and when the deed was witnessed and sworn to, the
finger was laid on the Queue-:-a mode of sealing modified from that
adopted in the initiatory rites of the " Sabbath," and the worship
of the Goddess of the North, which is still retained, however, in
'!kissing the book." The Queue is also extant as the QOPO
of the Zulu Kaffirs, a tailed girdle worn round the loins, after the
manner of the gods of Egypt. When the Zulu messenger of a court
of justice is sent on official business as an U m~SILA, he carries
the white tail of an ox as his sign and Um-sila of authority. The
Zulus still make a notch or tally, in scoring, called i QUOPO, the
same in name as the Peruvian QUIPU or knot, a figure of ten in
reckoning. The present cue, however, was only to point out the
survival of a type of the old genitrix (called the "Living Word")
in our tail-letter Q.
A game is played in Gloucestershire with a ball, which the two
parties ranged on opposite sides endeavour to strike to the two
ends of the course to secure the goal. It is called NoT; supposed to be from the knot of wood of which the ball is made. But
NUT (Eg.) means the limit, the goal, the end, all. This is the
likelier derivation of the name of the game.
HANDY-DANDY is an ancient game played with the two hands.
Cornelius Scriblerus says handy-dandy is mentioned by Aristotle,
Plato, and Aristophanes. It depends on a thing being changed from
hand to hand for the guess to be made as to which hand the thing is
in. HANTI (Eg.) is the returner, from han, to turn back, return, pass
to and fro; tenti is to, reckon, how, where, which one; TENT! also
means separate, in two.
When money is given by a newly wedded pair for the poor to
drink their healths, it is called "HEN.". This may be interpreted by
HAN (Eg.), tribute, to bring; and HAN, young.
In shelling peas at a Peascod Wooing it was a great object to be
the finder of a pod containing nine peas. That is a hieroglyphic of
the Pet Circle of Nine Gods and the nine months of gestation. The
kitchen-maid who finds this pod of. nine will place it on the lintel of
the kitchen-door, and the first man who enters is to be her husband.
When a youth had been jilted, it was a Cumbrian fashion for the
lasses to rub him down with peas-straw, the lads doing the same to a
girl deserted by her sweetheart.1
In the Marriage Service of the English Church, printed in the
York Manu'!-1, the bride pledges herself to be "BuxoM " to her
husband. In the Sarum Manual she engages to be "bonere and
buxom in bedde and at borde." These are explained in the margin
1

Brand, ".Peascod Wooing."

';

A BooK OF . THE BEGINNINGS.

by "meek and obedient." Buxom and bowsome came to mean
obedient and pliant, _but that is not the primary sense. The earlier
spelling is bucksome, to be blithe and conjugal, and this reaches the
root. Bukh (Eg.) means to conceive, engender, enfanter, fecundate,
be fecund; Sam me<~;ns similitude, likeness of; bucksome is Bukhlike, and the promise is related to fertility and ensuring of offspring.
Of this Wt;! can adduce a remarkable ideographic custom. One form
of" PET" in Egyptian is a foot and to stretch. Pet and Pesh also
mean the same thing, to stretch out. So in English the game of
put-pin is likewise called push-pin. The root meaning of " Pet" is
to stretch, to reach, to attain, no matter what the mode may be.
Hence " Pet," the foot, is stretched forth in walking.. " Pet," the bow,
is stretched in shooting. Pet, No. 9, is the full stretch of the measure
by months in gestation. The pot-belly is at full stretch of roundness.
Anything putrid has gone to the utmost verge. The putting-stone
used in curling is that which stretches the player's capacity to
the utmost in putting. Hutchinson, in his 'History of Dttrham, 1
speaks of a stone cross near the ruins of a church in Holy Island,
which was called the "PETTING Stone." When a marriage took
place, i"t was customary after the ceremony for the bride to step upon
this stone cross, and if she could stride to the end of it, the marriage
was supposed to be fortunate. To be lucky and fortunate in marriage always meant child-bearing. And this petting or stretching
stone was the means of divining or pre-figuring the future with regard
to the woman's fertility and willingness to be fertile. The promise
to be bucksome was represented by the act of stretching or petting.
Every one of these primitive meanings has been turned to male
account. This has been taken for a promise to bend and be yielding
in the servile sense. It was not so. The woman simply pledged
herself to motherhood as well as wifehood.
The sign of the Sut-Heb festivals, held every thirty years, is the
double-seated boat. It was, as the name implies, the Heb of Sut,
although given to Tum in a later system of myth. Heb means a
festival. The double-seated boat is a form of the Neb (basket) sign,
which indicates the whole, all, composed of two halves. Our symbolic custom of HoB-NOBBING repeats this festival of conjunction.
Hob-nobbing is celebrating. Moreover, the ancient hob of the
chimney corner actually reproduces the image of the Sut-Heb, the
double-seated Heb of Sut. It was called the hob, and on either side
of the fire there was placed a settle, the double seat or Set of the
Heb, wliere people could hobnob together. Grose says, "Will you
hob or nob with me ? " was a question formerly in fashion at polite
tables, signifying will you take wine with me, and if the party
challenged answered Nob, they were to choose whether white wine
or red. These were the two colours of the two crowns, upper and
1

Brand, on Wedding Customs.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

253

lower, of the two halves of the circle which was symboled by the
double-seated boat, and Neb, as before said, is a twin-to.tal.
The Essex labourers divide a jug of beer into three "pulls" at it.
These three draughts are called "NECKUM" (1), "SINKUM" (z),
and "SWANKUM" (3). Khem (Eg.) means to have power over,
potency, prevail over, possess by force. Nek (Eg.) denotes the first,
as the I or" A one." Nek-khem is equivalent to "My first pull."
Neked (Eng.) is a small quantity. Nakhn (Eg.) is a little one.
Sen (Eg.) means second ; Sen-khem, the second strong pull. Skhen
(Swan) is to imbibe, multiply, and render victorious, therefore the
finishing draught.

.
A tea-drinking among Oxford students is called a "BITCH-party,"
but the designation does not imply any slur on the sex ; it is rather
an apology for the beverage. It is at root a sign of modesty and
bashfulness. It is true that "BITCH " is a term of reproach or worthlessness, and is generally limited to one sex. But a Bitch-party is
simply a name for the PooR-THING-NESS, the humble status of the
celebration. In like manner the German swipes are " BoscH." A
small beer, or mead, made in the North is BOTCHET. BOTCH, a failure
or shortcoming, is a form of the word. BUDGE is a Suffolk term for
dull and poor. BATCH-flour is coarse flour. BATCHworth is the lowlying place, or hinder part. To BUDGE is to give way, succumb, accept
the inferior station. The BADGE is a token of this inferiority; it was
the sign of slavery, the mark of the serf, the brand ofpossession, as much
so as the brand on the sheep. Hence the term, the badge of slavery.
Its true survival is yet on the livery button. Later, it was elevated to
a place of dignity in heraldry, and worn as a trophy by the conquering
superior instead.of by the conquered inferior. But even there it keeps
its humbler station; badges being a subsidiary kind of arms. 1 The
Batcheler (A.-N.) was a young man who had not attained the honours
of knighthood ; the Bachelor is one who has not reached the dignity of
marriage or mastership. He too is a BITCH-party, and of lowly
estate. A Bitch-party, then, is so called because it is a poor thing of
humble status, whe;e the drink is weak and the proceeding slow. The
total meaning may be found in the Egyptian word "BETSH," weak,
slow, lazy, lowly, and humble. The Betsh or Bitch party has a
divine origin, and a primordial form of it is found in Egyptian mythology as the" Children of Inertness," who dwelt in Am-Smen, before
the firmament was lifted, as the first eight gods, and did not keep
correct solar time, as there are 366 days in the sidereal year; whence
the 366 bells attached to the robe of the Hebrew High-Priest. They
consisted of the seven stars of Typhon (Ursa Major) and the dog-star
Sut. These same Children of Inertness are described by Taliesin as
the "sluggish animals of Sut" or Satan ; the primal Bitch-party being
Typhoqian, and belonging t? the lower region of the hinder part in
_1

Montague, Guide, p. 48.

,._,_

----.'

---,....,-----.,-

..

-.~-

- -

--.~---..,.

-~-------------:----<:;-

BooK OF THE BEGINNINGS.

the north. By aid of the Swabian PETZ, we can recover the Bear,
the type of the original Betsh or Bitch, the Lap Pittjo, th~ genitrix
of the Betsh-party, or " Children of Inertness.''
Lightfoot says that in the Scottish Highlands, when an infant is born,
the nurse takes a green stick of ash and thrusts one end of it into
the fire, and as it burns, she receives the sap oozing from the other
in a spoon, and administers the liquid to the child as its first
sustenance.1
~ One writer suggests that the reason for giving ash-sap to newborn
children is, first, because it acts as a powerful astringent, and, secondly,
because the ash was potent against witches. 2
.1\.nother affirms that it was because some thousands of year!? ago
the ancestors of Highland nurses knew the Fraxinus ornus in Arya,
and had given its honey-like juice as divine food to their children.8
We need -not go so far, however, to derive the sacred character and
living virtue of our symbolic ash. The. ash was the Egyptian tree of
life, the Persea fig-tree named the ash. " Ash " signifies emanation,
emission, the creative substance of life. The rowan tree is the typical
ash, with its sap within and red berries without. Ruhan in Egyptian
is a shrine, therefore a synonym of sacredness. The rowan is named
the quicken tree, from quick, alive, pregnant. It is therefore our
tree of life called the ash, precisely the same as the tree of life in
Egypt.
Sap in Egyptian is to spit, evacuate, as does the ash wood in the
fire; to make, create. Saba is food and alimeat. The ash-sap was
a form of the essence of life in Egypt as in England.
In Germany it was a custom to tap the ash tree in spring, and
drink the sap as an antidote to the venom of snakes. . The serpent
having become a type of the inimical power, the ash was in every
way fatal to it. The common belief was that snakes could not rest even
in the shadow of an ash tree, and that a: single blow struck with an
ashen wand would prove fatal to the adder.
"BAA;KABAKA" in Egyptian signifies upside down, topsy-turvy, with
a man standing on his head. This sense of reversal is extant in the
Hebrew " Bakbuk," a bottle or pouring out of a bottle. Buge and
beck in English mean to stoop; Baka (Eg.), is to squat down, also
to pray.
_
Still more primitive is the survival in the boy's _game of "Buckbuck, how many horns do I hold up ? " in which one boy stoops with
face down in a reversed position to guess the numbers. He bucks and
sets a back at the same time. This is probably the game which we
see played in the monuments with one prostrate figure face downwards,
the others holding up their hands as if pounding his back, which is
permitted when the guess goes wrong, and may have been called
1

...-:;-

----;---;::---------~

2 Choice Notes;p. 24.

Sylvan Sketches, London, 1825, p. 243 Kelly, Curiosities qf F.Qlklo1'e1 p. 145.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

255

BAAKABAKA, now rendered by the English "Buck-buck." Puka

(variant of huka) means magic, conjuring, divining, i. e. the object of
the game. Another mode of this divining is played by children in
Devonshire, and is called Buggy bane, or Bucka bene ; the following

rhymes are repeated by one of the players :

"Buggy, buggy, bidde bane,
Is the way now fair and clean ?
Is the goose y-gone to nest,
Is the fox y-come to rest,
Shall I come away?''

Bug or Puck is a supposed hobgoblin. Bugan is a title of the

devil. In the hieroglyphics "Pukha" is a name of the infernal locality.
In Jersey the cromlechs or tumuli are called Puck-lays, or places
of Puck. This name identifies them with the Egyptian Pukha, of
the underworld, the pit-hole or Sheol, as the place of the dead.
The name Pukha is probably from P-uk-.cha, the dead-house.
Uk or Akh (Eg.) is the manes, or the spirit, whence the Uk or Puck,
bug or bogey. The rhyme, like the questioning of Buck-buck, denotes
conjuring or divination ; the game being played in the dark. The
goose of Michaelmas and the fox (jackal, Apheru) of the vernal
equinox, symbols ofSeb and An up, witness to the astronomical allegory.
Between these two lies the locality of Pukha, the infernal region.
Pukh or Pekht as cat-headed goddess was stationed there to look
after the Apophic monster. The appeal is apparently made to the
Puck, as spirit of the' dark extimt as Shakspeare's sprite of the night.
BIDDE formerly meant to require, and BANE to proclaim or make.
known publicly. " Buggy, buggy, bidde bane," is thus a demand
made to the spirit or hobgoblin of the dark, the underworld, to answer
the questions propounded, and the chant is a magical invocation.
The presertt writer, when a boy, was taught that a Typhonian
monster lurked in the dark places of deep waters, called "Raw head
and bloody bones." The name should assimilate the monster with
the Apophis or red dragon in the Pool of Pant, the Red Sea. Raw-head
is a name of the devil. Also, when bathing, it was considered the
correct thing to urinate on the leg before wading in the water ; a
supposed antidote to cramp or the !yet-in-wait in the water. Now in
the eighty-sixth chapter of the Ritual in which the deceased is crossing
the valley of the shadow of death and the waters, and the pool of fire,
we read: "What do I say I have seen? It is Horus steering the bark.
It is Sut (Typhon), the Son of Nu, undoing all he has done." The
allusion is to the evil enemy of the sun and of souls, who lurks under
the waters. Then follows the statement, "I am washed on my leg.
Oh, Great One ! I have dissipated my sins ; I have destroyed my
failings, for I have got rid of the sins which detained me on earth."
He has performed an act of lustration and purification by the washing
on the leg before entering the water, and this is symbolical of getting

A BooK

oF

THE BEGINNINGS.

rid of his failings oi in the eschatological sense of dissipating his sins

which detained him on earth. It does look as if the bather did the
same thing, although unconscious of the symbolism.
In the parish of Altarnun, Cornwall, the people had a singular
method of curing madness by placing the patient on the brink of a
square pool filled with water from the Nun's Well; he was plunged
suddenly and unexpectedly into the water, where he was roughly
baptized, and repeatedly dipped until the strength of the frenzy had
forsaken him; he was then carried to church, and masses were sung
over him. The Cornish people called this immersion Bo6SSENNING,
from Beuzi, in the Cornish-British and Armoric, signifying to dip or
drown. 1
In Egyptian we find BES (mau), inundater ; 2 Besa, an amulet, protection, and Besi to transfer. SAN means to heal, save, charm,
immerse. BES-SAN therefore agrees with Boossenning as a process
of immersion for healing, charming, protecting, and preserving.
The Egyptians were accustomed to enrich their tombs with valuable
writings. Mariette, who recovered the Serapeum from its burial-place,
an ocean of fluid sand, says, "On certain days of the year, or on
the occasion of the death and funeral rites of an A pis, the people of
Memphis came to pay a visit to the god in his burial-place. In
memory of this act of piety they left a STELE, that is, a square-shaped
stone, rounded at the top, which was let into one of the walls of
the tomb, having been previously inscribed with an homage to the
god in the name of the visitor and his family." 3 These documents were
found to the number of 500. The custom was not confined to the
tomb of Apis.
With this we may parallel the practice of the ancient Britons of
depositing in their burial-places a wooden rod with Ogham letters on
it. This also was shaped four-square, and called a FE. A VE, in
Icelandic, is a sanctuary; the F AI, a painted figure; the PEr, in
Chinese, is a stone tablet erected to the dead in a tomb or temple;
PEr is also divine, or inexplicable ; PE denotes eternal life ; BAr, in
Irish, means death; FAY, English, doomed to die; FEr, Chinese, is
to be grieved, to mourn, bewail ; PEr, Mantshu Tartar, is to cry
"alas I " BOIYE, Galla, is to cry, howl, weep. The Carib BOYE is an
invoker of the gods. In Egyptian FuA means life, full, large,
dilating life ; BA is to be, to be a soul. FE also has the sense of. to
bear, or be borne by the genitrix who was typified by the tomb, and
Ail or FAil signifies to raise up. FE is no doubt a form of fay and
faith, and some of the sarcophagi of the Eleventh Dynasty contained
the writings which especially embody the Egyptian faith as found in
Ch. 17 of the Ritual.
Possibly the name of the Ogham represents the Egyptian Au.khem.
1
2

Borlase, who cites Carew, Nat. Hist if Cornwall, p. 302.

3 Monummts of Uppe1 Egypt, p. 93
Champ, N. D. 209.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN

N AM IN G.

2 57

The Ogham is a monument with the letters cut in stone, and figured
round a circle. Aukhem. (Eg.) means indestructible. Akh (Eg.)
denotes a circle and to turn round. AM means belonging to. The Akh
are the dead, manes. Khem also means the dead, and the Oghams
are foul)Ji as the monuments of the dead.
In Egypt it was the ceremonial custom to cast sand three times on
the remains of the deceased, and with us this survives in the "Ashes to
ashe~; dust to dust," 'and the earth cast thrice upon the coffin lid. It
is )ikewise popularly supposed that, wherever a corpse has been
carried, the way becomes thenceforth a public thoroughfare. And
although no extant statute may now warrant such a belief, the writer
does not doubt that such was once the custom from the stress laid
by the Egyptians on everything concerning the road of the dead, the
eternal path.
According to Chief Justice Hale, the sources of the common law
of England are as hidden as were those of the Nile. It was for so long
an unwritten tradition, whose sole record was the proverbial memory
of mankind, when priests and lawgivers were instead of books, and
through them tradition spoke in the living tongue. This has bequeathed to us an inheritance of use and wont, the larger liberties of
which crop up continually as an unwritten tradition, not verifiable by
the Roman or Norman code of laws.
The Curfew Bell is a suggestive example of ancient things retained
under the mask of later customs and names which often conceals the
face of the pa;t altogether. There is no doubt that a COUVRE-FEU iaw
was enforced by William I., having the meaning of Cover-fire. But
the custom was neither of Norman origin nor enforced as a form of
servitude, nor had it the only meaning of cover-fire. The ordinance
directed all people to put out their fires and go to bed ; noble and
simple alike. Nor was the Curfew solely an evening bell. A bell
was formerly rung at Byfield Church at four in the morning and
eight in the evening ;1 also a bell was rung at Newcastle at four in
the morning. In Romeo and :Juliet 2 we read :"The second cock hath crow'd,
The curfew-bell has rung, 'tis three o'clock."

A cover-fire bell tolled at three in the morning!

Again, in K z'ng Lear 3 : "This is the foul fiend Flibbe1tigibbet ; he begins at .curfew, and walks to the
first cock.''

In Peshall's Hz'story of Oxford 4 it is said the custom Of ringing

the
Bell at Carfax every night at eight o'clock .was by order of King
.
Bridges' History
Act iij. scene 4
VOL. I.

of Northamptomhz"re, i.

1 10.

Act iv. scene 4

P. 177.

A BooK. oF

THE

BEGINNINGS

. Alfred, who commanded that all the inhabitants should, at the ringing
of that bell, cover up their fires and go to bed.
The Curfew, then, was pre-Norman, and it was rung in the
morning as well as at night. As pre-Norman, Curfew is earlier
than Couvre-feu, and if the word signified Cover-fire, it would have
to apply in a double sense, as we find in Cure, to cover, and
Kere, to recover, the fire covered at night being recovered in the
morning. But cover is not the earliest sense. The bell was nmg
nig!1t and morning, the beginning and end of the course; that is,
the Char or Karh in Egyptian, the course of the night. Karh is
night. Kar, the lower, under of the two courses of ~ime; HRU being
the upper, the day. In this sense the Curfew applied to fire is
the bell that announced the beginning and end of the Kar of darkness, or fireless time. But the Cur-few is not limited to the meaning
of fire. "Few" also denotes quantity and measure, therefore Cur-few,
or Char-few, may have primarily indicated the length of the Char, or
Kar, or course of the night ; and the bell may have announced the
sunrise and sunset, like the morning and evening gun, before ever it
was the Couvre-feu Bell.
The Welsh had an ancient cooperative custom called the Cymhortha, in which the farmers of a district met together on a certain
day to help the small farmer plough his land or render other service
in their power. Each one contributed his leek to the common
repast, and the leeks for the occasion were typical, for they were
the sole things so contributed. 1 In Egypt the Mert were persons
attached or joined together for a common purpose, such as a
community of monks. Ka is labour and land. Now in the old
quarto Hamlet 2 the word COMART occurs, and is. usually under-:
stood to mean a joint bargain. Co-mart (Mert) is co-attached,
co-bound, hence the covenant and the co-agreement. If this be the
origin, Comart is at root the same word as the Welsh Cymhorta,
explained by the Co-merti. It also follows that the name of Comrade is a deposit of both, the Comrade being the co-attached person,
fellow, one of the Merti. The form of this primitive commune is yet
extant as the Ka-merti EEg.), the Merti on the land,. in the Russian
Mir. The leek answers to the onion, the Egyptian Hut, and it
was the express token of the .Co-mart or Cymhorta. H uter (Eg.)
means to join together, as did these men of the Hut (Leek). "A
regular Ruter" is a vulgar phrase applied to a common woman.
The word Hut (Eg.) also means to bundle, or a bundle, with the
"ter," determinative of time, and to indicate ; and this same word for
bundling means to touch, to consecrate. Whether the Leek (Hut),
a form of the "had," is emblematic of the Welsh bundling, the
present writer knows pot, but this same word "Hutu" signifies onehalf; and in the Guernsey custom of "Flouncing," .and other forms
1

Hampson's Ka!end. i.

107

and

170.

Act i. scene

I.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

259

of betrothal, the practice denoted that the lovers were half-bound, in

token whereof, if the man changed his mind, the woman could claim
one-half (Hutu) of his property, and vice versd.
Many popular and hitherto inexplicable customs relate to the
keeping of time and period. A complete year-book of the heavens
might be made from these celebrations ; the larger number of them
belong, however, to the time of the vernal equinox. It is now intended to take a " run round " the year, in the order of the
seasons, the illustrations being limited to what is here called the
Egyptian naming, following the philological and ideographical clue.
An old custom was extant in the Isle of Man when Train wrote,l
called the Quaaltagh. Young men went from house to house on
New Year's Eve singing rhymes and wishing the inmates a Merry
New Year. On these occasions a dark-complexioned person always
entered the house first, as a fair person, niale or female, was considered unlucky for bringing in the New Year. The Quaaltagh signifies
the first foot that crosses the threshold on New Year's morning.
In Egyptian the Kai: is the lower half of the solar circle out of
which the sun begins to ascend with the New Year: also Karh
means night. Takh means a frontier, and to cross. The Kar-takh
(Quaaltagh) is therefore emblematic of the sun's crossing from Hades.
This sun of the night and winter was the Black God, Kak or Hak,
who must be represented by a person of dark complexion to complete the symbolical significance of the custom. .Persons with dark
hair are in the habit of going from house to house in Lancashire to
bring in the New Year auspiciously. Light persons are as good as
prohibited. And so in keeping with the dark is the feeling that the
most kindly and charitable will refuse to give any one a light on New
Yeaes morning lest it should bring ill:-luck on the giver. The nature
of the Black God here represented by the dark-complexioned man
has to be expounded in this work, the present volumes of which are
)imited to the comparative matter.
A grotesque manorial custom was extant in the time of Charles II.
At Hilton, Staffordshire, there existed a hollow brass image representing a man kneeling in.an indecorous position known as the Jack
of Hilton. The image had two apertures, one very small at the
mouth, another larger at the back. When filled with water .11nd put
to a strong fire, the water evaporated as in an reolopile, and vented
a constant bla~t from the mouth, blowing audibly, and making a
sensible impression on the fire, There was an obligation upon the
lord of. Essington, the manor adjoining, to bring a goose to Hilton
every New Year's Day and drive it three times round the hall-fire
which the Jack of Hilton was blowing all the while with his steam.
The goose was then handed over to the lord paramount of Hilton.
One wonders if this was related to the Chase of the Goose, a great
l Vol. ii. p. 115, 1845.

BooK OF THE

BEGINNINGS.

mystery with the Egyptians. The Jack, we may be sure, was a

representation of Kak, the God of Darkness, and Sun of the Underworld. Hil-ton, read as Egyptian, is the upper seat, and Hes (Eg.)
means the captive subject, ordered to obey.
Among the Scottish peasantry the first Monday of the yearHandsel Monday-is a great day for "tips." The young people
visit the old for tips. The tips of Handsel Monday are the equivalent
of Christmas boxes in England. Tep is the Egyptian word for
the first, and for commencement of the circle. The tip, however, is
unknown by name in the North. 1 Handsel Monday was the day on
which labourers and servants changed their places, and were engaged
by new masters. Those who stayed on were treated by the farmers
to a liberal breakfast. It is in short the labourers' day, and in
Egyptian the Hanuti are the labourers. This plural is the equivalent
of "hands." Sel (Eng.) is self. The equivalent Ser (Eg.) is private,
reserved, and sacred. Thus Handsel is sacred to the Hanuti's self,
or the labourer's own day, as recognized..
To han'sel money is to spit on the first that is received-a custom
still common. The spitting is a mode of consecrating or anointing.
Rant (Eg.) is the name for a rite of consecration, which in han'selling
is the spitting. The word Sel (Ser), in addition to sacred, private,
reserved, sole, also denotes some kind of liquid, cream, or butter, and
is evidently connected with anointing. If we take the word to
mean "han" rather than hant, then Han (Eg.) signifies to bring,
contribute. Han is the divinity of bringing called the Bringer, and
as the money thus han'selled is consecrated to the bringing of more,
the han'sel may be devoted expressly to Han the Bringer. The deity
is all the more probable as we have old " OUNSEL" as a name for the
devil, the final status of the earlier god.
New Year's gifts in England were formerly called "XENIA." 2
Khen (Eg.) is the act of offering, and some kind of festival. Kennu
means plenty, abundance, wealth, and Khent is to supply; it also
denotes the circumstances of a festival.
The Boosy or Boosig is a trough out of which cattle feed ; commonly it is the manger in front of them. In some counties it is
called the Booson, which in the earliest form would be Boosigen.
The Sekanu (Eg.) is a trough. Buh signifies in front or before. Buh-.
sekhanu is the trough in front. Sekhan abrades into Sen. At the
wassailing on the vigil of Twelfth Night a large cake with a hole in
the middle used to be made by the farmers' wives in Herefordshire,
and with much ceremony placed on the horn of the finest ox. The
ox was then tickled to make him toss his head. If he threw the
cake behind, it became the mistress's perquisite, and if before, in what
was termed the Boosy, the bailiff claimed the prize.3 This adds the
1

Chambers, Book of Days, i. 52.

3 Brand, on

Tw~lfth

Day.

Brand, New Year's Day.

BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING. 26 I

Apis Bull to the Boosig, and an illustration of the Two Truths of

Egypt, male and female, before and behind.
In Cumberland and other. northern parts of England, Twelfth
Night, which ends the Christmas holidays, is devoted to dancing and
sport. The supper concludes with the eating of a large flat oaten
cake, which is baked on a griddle, and sometimes has plums in it.
This is called a THARVE-cake. 1 In Egyptian Terf is the word for
sport, dancing, being llvely; and terp is not only the name of a cake,
but of certain ceremonial rites of Taht, the reckoner and recorder
of the gods. The English festival ends with the burning of a tarbarrel, a common mode of terminating popular rites. Ter, in
Egyptian, means to indicate, the end, extremity, finis.
The image of winter was burned on the 12th of January, 1878,
at Burghhead, near Forres, where there is an ancient altar locally
known as the " DOURO." A tar-barrel set on fire was borl).e round
the town, blazing, and then carried to the top of the hill and placed
on the Douro. When the b<~;rrel crumbles down, the fishwomen try
to snatch a lighted brand from the remains, with which the cottage
fire is kindled, and it is lucky if this fire can be kept alive the whole;
year through.
The ceremony is called a CLAVIE. The Douro
answers by name to Teriu (Eg.), the two times, and the complete
circumference of the round of the year. Clavie is a form of Kherf
(Eg.), first, chief, consecrated, to pay homage, the. primary form and
model figure of a thing, the typical ceremony.
The Plough is a name of the Great Bear constellation. In the
Fool-plough performances the characters are seven in number, six
rnales and Bessy, or six males and Cicely, the Fool, Cicely, and the
Fool's five sons, the number of stars in the constellation. Cicely
is also a form of the Irish Sheelah-na-Gigh. Lort-Monday is a
name of Plough-Monday, on which day the- mummers and morrisdancers used to go round and entertain the people with shows
and plays.
Lort in Egyptian is Rert, to go round, make a
circuit. Amongst other characters exhibited, as we gather
from an old song of the mummers, 2 was the hobby-horse, a
In the hieroglyphics Rert is
dragon, and a worm or snake.
the name of a snake, a sow, and the Typhonian water-horse,. the
hippopotamus. Thus the old Typhonian genitrix and Goddess of
the Great Bear or Plough is identified by five of her types with LortMonday, and by the going round. The bear and unicorn were forms
in which the mummers were sometimes disguised, and both were
types of Sut-Typhon. The fox's skin was worn in the shape of a
hood, the fox being a symbol of Sut. The Fox (jackal) and Bear are
Sut-Typhon. The great character in the "fool plough " is the Bessy,
who used to wear the skin of a beast. The Bes or Basu was a skin
worn by the priests in Egypt. .The besau was also a sash with ends
1

Dyer, p. 29.

Brand, " Fool Plough."

--

-~-

--~--:--

BooK

oF

THE

BEGINNINGS.-

behind, as Bessy wore the calf's tail and the fox's tail. The Basil
is some kind of beast, as -the leopard. Bes in Arabic is the .cat
or lynx. The cat-headed Pasht was a feminine form of the Bessy
or beast.
In a Yorkshire representation of the Fool Plough 1 the character of
the Bessy is taken by a commander-in-chief called Captain Cauf's
Tail, who is the orator a:nd dancer, and one. of the titles of Taurt
of the Great Bear is Bosh-Kauf (Ape), in which we find the Bessy
and the Cauf are identical, as they were in the muinming. As we
read the matter, the Bessy is primarily the Goddess of the. Great Bear.
Bessy's tail.denotes the hinder part; the Pes (Pest) in Egyptian and
English is the back, and the Goddess of the Great Bear represented
, the hinder quarter. The word Bes signifies to bear and transfer, pass
from one place or shape to another, be proclaimed and exhibited. In
the Ritual the sun is said to transform into a Cat, that would be, into
the Bessy. The meaning is that the sun was re-born of the genitrix
represented by the beast, whether as Rert or Pasht, Hathor, the Beast,
or Bessy. This may account for the death of Bessy, who is killed
by the si:x: youths in white for interfering while they make a figure of
6 with their swords. The hexagon was a figure of the four corners
and the upper and lower heaven, possibly connected with the Pleiads
as the typical six. Bessy represented the No. 7 At Hollstadt, near
Neustadt, a plough-festival is still held in the month of February
once in seven years, and the plough is drawn by six maidens
corresponping to our six youths in white.
The cat was one of the Druidic types. The "Paluc Cat" is spoken
of, and was thought by Owen to be a tiger. So the Basu kind of
beast may be cat, tiger, or leopard. Again it is called " Cath Vraith,"
the speckled cat. Tali.esin says the spotted cat shall be disturbed,
together with her men of a foreign language, i.e. her priests. 2
The cat was both male and female, Cath Vraith, and Cath Ben
Vrith, and the Sun-God became female in making his tranl?formation
into the cat. The Druidic cat was likewise a symool of the sun, and
Taliesin, who is assimilated to the solar divinity, recognises the sun's
transformation into the cat type, just as we find it in the obscurest,
most remote, and rarest matter of the Ritual (Ch. 17). Speaking of
one of his transformations in the solar character, he says, " I have
been a cat.with a speckled head on a tripod~'-" Bum Cath Benfrith
ar driphren " 3 (or on something wit_h three branches). The spotted
cat denoted the double nature. The Welsh were in possession then
of the Two Truths, with all that the fact implies, which has yet
to be explicated.
" Ploughing the fields " was one of the things to be don.e in making
the" working figures of Hades" (Ch. 6). In the Ritual (Ch. 1) we
1

Costtalte of Yorkshz're, pl. II ( r8r4).

3 lbz'd. p. 44.

We!sk Arck. p. 73

BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING.

263

also find the "Festival of ploughing the earth (Khebsta) in the land
of Suten-Khen," which answers to Bubastes, the abode of Pasht, the
cat-headed, a form of the Basu, Bessy, Beast, or Bosh Kauf. The men
who follow the plough on Plough-Monday are called Plough Jags.
Jag is Khakh (Eg.), meaning to follow. In Norfolk the ploughman
is a plough-jogger.
In many churches a light was set up before an image, and termed
the "Plough Light," maintained by the husbandmen, old and young,
who went about and collected the money on Plough-Monday. The
image, no doubt, represented the lady of lights, whose first type was the
constellation of the seven stars, from which was derived the typical
seven-branched candlestick. That was as Typhon, the old beast, who
gave birth to the son as Sut, and who was the Sabean type of the
genitrix. She was followed by the cow-headed type of the beast in
Is.is-Taurt, the lunar genitrix, and lastly by Pasht, the lioness type
of the beast, as the solar genitrix. The death of Bessy, while interfering with the hexagon, probably represented her supercession in a
later chart of the heavens and the bringing in of the six Pleiads.
A custom was formerly observed at Ludlow on February 3rd. The
.corporation provided a rope thirty-six yards in length, which was given
out at a window of the market-house as the clock struck four. A
large number of the inhabitants then divided into two parties-one
contending on behalf of Castle Street and Broad Street wards, the
other for Old Street and Corve Street wards; both strove to pull
the rope beyond the prescribed limits ; when this had been done, the
contest ceased.
This is a mystery.t The measure of thirty-six yards relates the rope
to the thirty-six decans of the zodiacal circle, and four o'clock to the
four quarters. The game of pulling the rope was the drama of .the
two lion-gods of the horizon. The equinox was imaged by the scales
or balance, and two powers were described as contending for the
victory up or down at the level place. We read in the Ritual (Chap.
17) that the day of contending of the two lion-gods was the ''day
of the battle between Horus and Sut, when Sut puts forth the ropes
against Horus, and Horus seizes the gemelli of Sut." It is the battle
of north and south, darkness and light, evil and good. The Osirian,
using the same imagery in the Ritual (Chap. 39) exclaims, ''I
make the haul of thy rope, 0 sun. The Apophis is overthrown !
Their cords bind the south, north, east, and west. Their cords are on
him." The cords of the four quarters. The same conflict occurs between the lion and the unicorn (the type of Sut), "a-fighting for a
farthing," or for the cir.cle imaged by that coin. Kherf is a title of
the majesty of the sun-god, and one of the streets is named Corve
Street, that is, in Egyptian, the street of his majesty the Horus. In
support of this, the lion-gods who contend are called the Ruti, the
1

Dyer, p. 85.

''

BooK

oF

THE

BEGINNINGS.

Twins of the Ru, the horizon. Ludlow also has its rock of the
horizon, the place of the Ruti, castle-crowned, and, in Welsh,
LLEWOD is a name of the lions. The ceremony has the look of
.being belated from the day of the winter solstice, and of belonging to the division by north and south which preceded
'that of the east and west.

On Shrove-Tuesday the Highlanders make bannochs called the

banni.ch bruader or dreaming bannochs. These are eaten for the purpose of divination, the eater being supposed to. see the beloved one in
his sleep. At (Eg.) signifies sleep, image, type. Pru (Eg.) means
to see, appear. Pru-at is to see, appear in sleep, and Bruader is
dreaming.
On Shrove-Tuesday, at Westminster School, a verger of the Abbey
in his gown, bearing a silver baton, issues from the college kitchen
followed by the cook of the school, in his white apron, jacket, and cap,
carrying. a pancake. On arriving at the schoolroom door, he announces
himself as "the cook," and, having entered the schoolroom, he approaches the bar which separates the lower from the upper schoolroom,
twirls . the pancake in the pan, and tosses it across the bar into the
upper schoolroom among the boys, who scramble for the catch, a
reward being dependent on securing the cake whole. 1 The hieroglyphic cake is the sign of the_ horizon, the place of the equinoctial
colure, the line of the crossing. The pancake is tossed across
the line. The line separates the lower from the upper of the two
halves of the solar course in the two heavens. The sun in crossing
the colure completes the circle of the year and the symbolical cake
must be secured whole. To toss a thing up is to cook it or chuck it up.
This is done by the Cook. Moreover, the balance or equinox is the
Khekh (Eg.). Tossing the pancake across the line is also an Irish
custom. A fine is imposed if the cake be broken in the process.
The Jack-o'-Lent was a puppet set up to be thrown at for sport.
In a ballad called" Lenten Stuff," Jack-o'-Lent wears the" headpiece
of a herring." On Easter Day at Oxford the first dish brought to
table was a red-herring depicted as riding away on horseback, set in a
corn salad.2 There used formerly to be held on Shrove-Tuesday, at
Norwich, a festivity in which the seasons were represented, and Lent
was clothed in white and in herring-skins, and the trappings of his
horse were oyster-shells. The fish had been adopted into the Christian iconograp4y, but the symbol is not to be understood there. The
Messiah, Son, was born in the Fishes ; born of the goddess with a fish
on her head (Athor), or a fish's tail (Derketos and Ichton), when the
sun was in Pisces at the time of the spring equinox, 27,000 years ago;
at least the imagery belongs to that time, not to the sun's entrance
into Pisces, 255 B.C. When the sun passed forward into the sign
I
2

Book tif Days, vol. i. p. 237.

Brand, Ea~ter.Day.Aubrey, MS. Ashmolean Museum.

\
BRITISH SYMBOLICAL CUSTOMS AND EGYPTIAN NAMING.

265

bf the Ram, the fish was done with, as it ceases to be eaten at the
end of Lent. It was rejected and made a mockery of, a puppet to
throw sticks and stones at, or set on horseback to ride away. It
was a .fish in April, a Jish out of water, a Geck, the Khekh which in
Egyptian had modified into Kha, the fish.
In France the April fool is called the April fish. This can be read
astronomically. It would still hold good if the custom only dated
from 2 55 B. c. ; but it more probably belongs to the fixed year of the
zodiac, in which the spring equinox occurred with the sun in the sign
of Pisces. When the sun had left that sign, the fish was the type of the
past, the passed-time, synonymous with pastime, and the fish of April
was out of date.
In Lancashire, May-eve was at one time celebrated by'all kinds of
mischief and practical jokes. One of these consisted in exchanging
the sign-boards of different tradesmen. They were representing the
sun in his exchange of signs. Formerly there existed the following
custom at Frodsham and Helsby. The bourne of the two parishes of
Frodsham and Durham was a brook, and in walking or beating the
parish boundary the" Men of Frodsham" handed their banner across
the brook which divided them from Helsby, in the parish of Durham,
to the "Men of Helsby," who in their turn passed over the Helsby
banner.l This also enacted the. change of 'signs by an exchange of
banners. Helsby shows the place (By) of the Kar or circle completed
at the crossing.
The phenomena of the seasons were followed and reflected in this
way seriously, religiously, at first, and at lastin fun and frolic. This
was so in all lands ; in none was it more faithfully followed than in
ours, and although the Christian re-adapters of the past have obscured
,much of its imagery as with a coating of lampblack or a whitewash
of new names, it could not be obliterated. The Jack-o'-Lent is another
symbol connected with the fish.
In the Egyptian mythology th:! region of the Eight Gods is named
Sesennu. The lunar deity Tahuti is lord of this region, which is also
called Smen, the Hebrew Shmen, No Eight, and Hermopolis. It was
the place of return or facing round for both sun and moon. Sesennu
also reads the eight N u or gods. In the zodiac Smen was the locality
where the solar Son was established in place of the Father, hence
the solar and lunar birth place. The region of' the eight great
gods was in the sign of the Fislies in An. The fish .in Egyptian is
the REM.
Now Halsted, in his History of Kent, 2 describes an ancient
custom of the fishermen of Folkstone, who used to select eight of the
largest and best WHITINGS out of every boat when they came home
from that fishery ; these eights were sold apart from the rest of each
- '' take," and the money was devoted to make a feast on every Christmas
1

Dyer, p.

210,

Vol. iii. p. 38o,

266

BooK OF THE

BEGINNINGS.

Eve, called a "RUMBALD"; the fish were likewise named Rumbald

Whitings. The custom is extinct, but Christmas Eve is still called
Rumbald Night. It has been suggested that this usagewas in honour
of St. Rum bald. Saints in general are modern sign-posts put up in
place of the ancient symbols on purpose to mislead. The Rumbald
connects itself with the fish and the number Eight. In Egyptian
Rem-part, the equivalent, means proceeding, emanating from Rem, thefish-region of the Ritual, where it is plural as "Rem-rem," our fishes,
The number Eight connects the fishes with Sesennu, the eight gods,
and their region of the same name. The institution belongs to the
passage of the sun in the Fishes, or out of that sign, at the time of the
spring equinox; shifted to Christmas when christened anew. A
Rum-duke, the name of a grotesque figure, some faded symbol or
other, is older than the saint, whilst Rum-fustian is a drink made with
the yolks of twelve eggs, and therefore zodiacal, but with no rum in it.
Bale is a pair; the sun in the Fishes would be Rem-baled. "Rumbalow"
belongs to an old refrain, sung no doubt at the Rumbald. There is
a broth called Balow or Ballok made from two fish, the eel and pike, l. e.
the jack, obviously connected with the sign of Pisces.1 Ballow is a goal,
and the Fishes were the goal of the sun, and Rem-hallow would signify
the goal attained in the Fishes, the 'twelfth sign, hence the number of
eggs in the Rum-fustian. Ballow, the goal, is likewise called "Barley"
in children's games. BER (Eg.) de.notes the goal as the summit. The
eight whiting correlate the Rumbald with the region of the eight
great gods.

Ash Wednesday begins the penitential season of Lent, when the

devout mourned their sins in dust and ashes. How ancient is the
name may be judged from the word Ash (Eg.), a cry, plaint, answer,
turn, invert, with the sign of a man praying, or invoking heaven.
Asha is also applied to a festival.
.
The rectorial tithes of the parish of Great Witchingham were held
(in 1835, by P. Le Neve Foster) under a lease from the Warden and
Fellows of New College, Oxford, and a bond of covenant to provide
and distribute to the poor inhabitants two SEAMS of peas, containing
in all sixteen bushels. 2 These were distributed on Ash Wednesday
amongst all the people, rich and poor, who happened to be in the
parish on that day.
In the ancient reckoning one kind of measure ran into another, and
each was a part in the total combination. In the present instance, the
two Seams are equivalent to the half-year or circle, if we consider the
measure in time belongs to the equinox as it does, Peas and Pasch
being identical ; the Peas are typical of the division, and were divided
because they divide in opening, and Pasch (Eg.) or Pekh is the division
which divided the year into two halves. The Seam is a quarter, and
there was an Egyptian goddess of the western quarter named SEM.
1

Forme of Curry, p.

12.

Dyer, p. 96.

BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING.

267

The seam is a quarter of corn, also the quarter of an acre. Two

seams are a half of some unknown total, like the quarter of corn, which
has no whole in our corn measure. Sem (Eg.) means a total, and
here the quarter which is a total in itself is a Seam.
The churchwardens of Felstead in Essex were accustomed to distribute, as the gift of Lord Rich, seven barrels of white herrings and
three barrels. and a half of red, on Ash Wednesday and the six following Sundays, amongst ninety-two poor householders of the parish, in
shares of eight white herrings and four red a-piece.1 The number
twelve correlates the twelve herrings with the twelve signs, and the
ninety-two with the number of days in the three months, as in March,
April, and May. Also the number 9 r-92 would be the divisor of the
year into four quarters. Such a custom belongs to the times when
reckonings were enacted like other forms of symbolism, and facts were
recorded by means of acts which were a mode of perpetuating remem
brance to supply the want of letters.
The Borrionese in Central Africa are tattooed with twenty cuts or
lines on each side of the face ; these are drawn from the corners of the
mouth towards the angles of the lower jaw and cheek-bone; six or_t
each arm, six on each leg, four on each breast, and nine on each side
above the hips, with one cut in the middle of the forehead. The total
number is ninety-one. These groupings also correspond to the one
year with 'its twelve months and four quarters of ninety-one days to
the quarter. 2

. A Colorado woman described by Spix and Martius wore a circle

on the cheek, and over this were two strokes. Down her arms the
figure of a snake was depicted. 8 The serpent signifies renewal, and
the two strokes obviously denote reduplication of the circle or the
Egyptian two times, and these were true hieroglyphics. The name
of Tattoo in Egyptian (Tattu) means the Eternal. Tattu in An was
the place of eternizing or establishing for ever.
The wife of a Bectuan chief was seen by Lichtenstein wearing
seventy-two brass rings, the number of demi-decans in the zodiac.
What did they symbolize? Why, that she impersonated the whole
circle of the heavens, as did the a,ncient mother who embraced and
gave birth to her solar Lord, her RA, or Har. Such customs did not
originate in the mere ornamentation of human bodies, but were the
means of reckoning, and of registering facts for use. Picture-writing
was precious because of its purpose. No amount of suffering was
con~idered too great. The significance had to be branded into the
me~ory. When the boundaries of certain parishes are beaten, and
the boys are bumped against the stone, they are told it is to make
them remember. These customs co_ntain the earliest acting drama on
the world's stage. The players were bringing on to us what. they
.

lD yer, p. 94

!inh
I'"
en am, vo.
m. p. 175.
Travels in Brazil, vol. ii. p. 224-

:;.:.

268

BooK

oF THE

BEGINNINGS.

knew with no other means of preserving and communicating thei~f

knowledge.
, ~
The herrings connect the reckoning with the sign of Pisces. When
the sun emerged frorri this sign in the fixed year, it was the place of
the spring equinox, the point of issue from the three water-signs.
One wonders whether the Lord Rich was one of the Rekhi, the
knowers, the Mages, whose name of Rekh means to reckon, keep
account of, and to know ?
Three Egyptian words will _tell us more about the customs of
Valentine's Day than all the falsehoods concerning the saint.
It is, says Bourne, a ceremony n~ver omitted among the vulgar to
draw lots which. they term Valentines on the eve before St. Valentine's Day. The names of a select number of one sex are, with an equal
number of the other, put into some vessel, and after that every one draws
a name, which, for the present, is called their Valentine. Va (Eg.) or
Fa means to bear; Ren is the name and to name; Ten means to determine. Thus the day of Va-len-tine is that of determining whose
name shall be borne by each person in this mode of marriage by drawing lots. Valentine's _Day is the day of coupling, and the custom points
to the time when chance rather than choice was the law. Marriage
is still said to be a lottery. The custom of 'sending caricatures on
Valentine's Day is probably based on asserting the freedom of choice,
and making a mock of chanc~.
St. David's Day is observed by the officers and men of the Royal
Welsh (23rd) Fusileers, by the eating of the leek, every man in the.
regiment wearing a leek in his" BUSBY." The-officers have a party, and
the drum-major, accompanied by the goat, marches round the table
carrying a plate of leeks. Each officer or guest who has never eaten
one before is bound to mount a chair, and, standing with one foot on
the table, eat a leek while the drummer beats a roll behind his chair. 1
Hut, the name of the onion, is not only applied to that type of the
Sun-god, the goat is also Hut or Hutu in Egyptian. St. David has
now taken the place of Hu, and all the toasts are coupled with his
name. But the onion, Hut, is the sign of Hu, and the step from
chair to table identifies the act with the worship of the ascending Sun,
the winged disk or Tebhut. Tebhut is likewise a name of the table
in Egyptian. The goat, designated a Hut or Hutu, like the onion,
is a symbol of Hu. This name of the goat and onion, Hutu, signifies
one half-circle, and in the solstitial year which commenced with the
sun's entrance into the sign of the Crab the ascending half of the
year began with the sign of the Goat. It looks as though the name
of David were a modernised form of Tebhut or Tevhut, the lord of
heaven and giver of life, the great solar type of commencement in a
ci~~
.
Simnel or Mothering Sunday is the mid-Sunday in Lent. On this
I

Dyer, p.

I 10.

BRITISH SYMBOLICAL CUSTOMS AND EGYPTIAN NAMING.

269

day a cake called the Simnel Cake was eaten. It was the custom for
apprentices to visit thr;ir parents especially on this day, and the
practice was termed going a-Mothering. The simnel cake is also
known as the mothering-cake. In the Dctionarus of John de
Garlande, compiled at Paris in the thirteenth century, it appears
thus : " Simeneus-placentce-simnels." In the fifteenth century the
form of lhe' word is symnylle. The placentce were signed with the
image of the Virgin Mother 1 or of the Child. Now Sem (Eg.) is a
representative sign, and nel (ner) means the mother and the vulture.
Sem-nel is the mother-sign. The mother-sign was the Fishes in the
Hermean zodiac. In this sign the mother asthe fish-goddess (AthorAtergatis) brought forth the child. ,In this sign (in An) was the tree
of life from which Athor poured outthe water.S, holding the cake
in her hand, the motheN:'ake, the placenta.:.syinbol. of birth, the
simnel cake of our Mothering-Sunday'.
Another derivation, however, is the more probable. Smen (Eg.) was
the place of establishing the child in the seat of the father. Smen
means to prepare, set up, constitute, in the region of the eight
gods, where the son was established. The cake was a symbol of this
establishing, the type of the land attained by the youthful sun_god. The son or child is the El (Ar), and the simnel cakes with
the Christ on them would be the sign of the newly-established son,
whence their connection with Mothering-Sunday, and the festival
of the young people who went to see their mothers. At Bury, in
Lancashire, from time immemorial, thousands of persons from all
parts assemble to eat the simnel cake on Simnel Sunday. And this
practice of meeting en massein on._e tp:w;~;i_s_:~s~.i)pn,e9 to. ~my. The
origin of the custom .is entireljrunknown.: Bm:}ds evidently a representative of Para, the sacred name of An (Heliopolis); the birth~
place of the Solar God, where we find the cake, the mother, and the
child.
Pa is written with the open house or the bird with open mouth.
And in Bury nearly every shop was formerly kept open on this day
in the most unaccountable defiance of the law respecting the closing
of shops during religious service on Sunday.
Passion Sunday, the Sunday preceeding Palm Sunday, was formerly
known as Care or Carl~ Sunday, as may be seen in some old almanacks.
On this day Carlings were-ea;ten, carlings being explained as peas
boiled on Care Sunday. Oareing. Fair was held at Newark, 1785,
on the Friday before Careing~ Sunday. It is also called Whirlin
Sunday in the Isle of Ely, and .cakes: were eaten called Whirlin
Cakes. Whir and Kar are interchangeable. Carling and. Whirlin
cakes were provided gratis at the public-houses, and rites apparently
peculiar and sacred to "Good. Friday" were celebrated on this
Yet it
day, which the Church of Rome called Passion Sunday.
1

Dyer, p.

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A BooK oF THE BEGINNINGS.

270

was an ancient popular festival in England, having no relation to a

mourning. In the old Roman calendar a "d9le of soft beans" is set
down for this day. This is the same as the dole of peas boiled
soft called Carlings. "Our Popish ancestors," says Brand, "celebrated, as it were by anticipation, the funeral of Our Lord on this
Care-Sunday, with many superstitious usages."
Lloyd, in his" Dial of Days," observes that" on the 12th of March,
at Rome, they celebrate the Mysteries of Christ and His Passion with
great ceremony and devotion." They celebrated many mysteries in
Rome undreamt of in Protestantism ; this of Careing Sunday being one.
What with the beans in Rome and the beans and peas in England,
we may call it the Feast of the Lentils.
The festival of the lentils was Egyptian, and consecrated to the
elder Horus, the child that died, not the Horus who rose again.
Isis, according to Plutarch, either conceived or was delivered of
Harpocrates about the winter tropic, he being in the first shootings
and sprouts very imperfect and tender ; which is the reason, they
say, that when the lentils begin to spring up, they offer him the tops
for first-fruits. 1
Plutarch, however, has mixed up the two Horuses. Har-p-Khart
was conceived in the month Mesore-in the African Galla language
the lentil is named MESERA, and MASURA in Sanskrit-and a sort of
pulse was presented to his image in that month (Plutarch); his death
occurs about the time of the winter solstice, when Isis made search for
him, and the sacred cow was led seven times round about her temple.
This was in the seventh month of the sacred year, Phamenoth
(Pa-Menat, the month of the wet-nurse). The reason for this, says
Plutarch, is because the sun finishes his passage from the winter to
the summer 'tropic in the seventh month. In the Alexandrian year
the feast of Phamenoth had receded to February 25, and about this
time was the feast of lentils, brought on by Rome, and celebrated on
the 12th of March. The tender shoots of the lentils offered to
Har-ur are imitated by the peas being steeped until they were soft
and tender in making Carlings.
Gregory says there is a. practice of the Greek Church to set BOILED
corn before the singers of those holy hymns which were sung in commemoration of the dead, or those which are asleep in Christ, and
that this rite denoted the resurrection of the body, and he quotes
Paul, "Thou fool ! that which thou sowest is not quickened except it
die." 2 The parboiled wheat, the steeped beans and peas, and the
tender shoots are all one as types.
The hymns also were identical in their character with that song of
Linus heard by Herodotus in various lands sung in memory of the
divine victim ; the song of the RENNU or nursling, the child Horus,
who in death was Maneros. The child and seed are identical as Sif
1

Of Isis and Osiris.

Opuscu.la, 128, ed. x6so.

._.,-.

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271

(Eg.), and the first Horus as the seed was buried in the earth, during
the typical three or the forty days, when the seed quickened and
the transformation took place by which he became the Horus-Khuti
of the resurrection. In India it is yet held to be the most propitiatory
of all good works to personate the buried Seed by entering alive into
a vault and remaining there whilst a crop of barley, sown in the soil
overhead, springs up, ripens, and is harvested, which takes about the
length of the forty days of the Mysteries and of Lent. Rich Hindoos
usually perform the forty days' rite by proxy.
In going "a-souling" on "All Souls' Day" in Herefordshire, the
oat-cake, called SouL-MASS CAKE, used to be received with the
acknowledgement,
"God have your saul,
BEANS and all.'' 1

The oats had superseded the beans, but this type of the seed
survived.
The lentil takes its name. from that of the Renn (Eg.), the nursling
child and tender shoot.
The feast of the l~ntils, then, belonged to the elder Horus, he who
was born of matter, and was always the elder, the sufferer, and the
child, because the type of the dying sun. Har-p-Khart is Har the
child, the Crut, the dwarf or puny weakling, in short, our Carling.
Carline is a name of a woman that does not bear. The Carling
is the foundation beam of a ship or the beam on the keel. Har-pKhart corresponds to both. He was the basis, but also typified the
infertile sun. The truth is the adapters of the ancient festivals
and celebrations to the new theology were hard put to it in
adjusting the times of the two Horuses to the one Christ. For the
Egyptian Messiah was double, as will be demonstrated. And the
feast of the lentils was dedicated to the first-born Horus, whereas
the Easter festival was consecrated to the younger, the god who rose
again.
This is the one of whom Plutarch. observes in continuation of the
account of the lentils offered to Harpocrates :-"They also observe
the festival of her (Isis) after-birth, following the vernal equinox."
The after-birth was the younger Horus, the god of the Easter
resurrection. The suffering Messiah was represented as passing through
a feminine phase, and as weeping te<J.rs .of blood. This was signified
by the wound of Tammus, and the Kenah image used by the women
of Israel in their lewd and idolatrous mourning for Adonis. Apis
was passing through this period during the forty days of Lent when
he was visited by the women alone, who stood before his face and
raised their clothes to show him their secret parts ; they who were
forbidden to enter his presence at any other time. 2 The action was
1

Brand, All-hallow Even.

Diod. Si,c. b. i.

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BEGINNINGS.

symbolical of the feminine nature of the mystery of the biime being

of whom so much has to be explained. 1
The lentils are identified by name with the season of Lent, just
as the carlings are with the French name of Lent, Careme. Lent
itself is named from the Egyptian Renn (Len), the nursling child.
Lent is the time of ~he great mystery of the transformation of
the child Horus into the young hero of the resurrection. Hence
the Mothering Sunday of mid-Lent. The Renn, so to say, becomes
the Renpu. Pu adds the masculine article to Renn, and Renpu
means the young shoot, plant, or branch. The first Horus (the
Renh) was of a feminine, dwarfish kind of nature, the type of the
winter sun. This, in a feminine form, would be the Ren-t, our Runt;
a dwar He was a deformed dwarf, hence the child. In his transformation he is the Renpu, the renewed and renewing Youth.
The branch or shoot of the palm is the Renpu, and this, too, is an
extant type in our palm branches of Palm Sunday.
Palm Sunday follows Car Sunday, and the palm shoot follows the
carlings, the tender shoots of the lentils in Egypt, the ideograph of
a new cycle of time.
Care Sunday was the ancient Passion Sunday. The passion, which
lasts seven days, was the transformation of the god or the soul ; "he
is transfC!rmed into his soul from his two halves, who are Horus the
sustainer of his father and Horus who dwells in the shrine," as it is
written in the Egyptian Gospel. 2 The seven days correspond to the
cow being led round the temple seven times.
T AHIN is the Turkish name of an oily paste still made use of for
food by Eastern Christians during Lent: that is, during the time when
the eye of Horus was being formed which was called the Tahn, and
was made~of tahn, a substance typical of preservation or salvation.
This was in the place of preparation and of re-uniting the Osiris from
his two halves, the two Horuses. The process of preservation by the
TARN is described in the seventeenth chapter of the Ritual as that of
being steeped in Resin or T AHN.
A very ancient form of the Genitrix who gave re-birth to the ChildHorus, the Runt as the Renpu, the fresh shoot of eternal life, was Rennut, and her name is that of the season during which the mothering,
the passion, and the transfiguration take place, the Romish Lent.
The day before Good Friday is called Shere Thursday and Maundy
Thursday. Shere Thursday is the last day, the day selected for the
Last Supper of the Lord, and Sher (Eg.) signifies to close, to shut.
Sheri also means a rejoicing, and to breathe with joy. Maundy
1 In the worship of the biune being called Venus-Barbatus,-" Videre est t"tt zpsis
temp!is cum publico gemitu, miseranda ludibria et viros muliebria pati, et Iiane
impurz" et impudici corporis labem. gloriosa ostentatione detegere." Also see
Arnobius, Adv. Gmtes, 5, 7. ; and Dictionary of the Bible (Smith), v, iii., p. 1434
2 Ritual, ch. 17.
'

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273

interpreted by Menti (Eg.) tells the same tale of the ending. Menat
means the end, repose, death, or having arrived.
In Northumberland and Yorkshire Shere Thursday was known as
Bloody Thursday, and in Egyptian Tsher is blood, gore, red blood,
bloody, also the name of the red calf or heifer of sacrifice, the lower of
the two crowns, and the desert land. The "red calf in the paintings"
is alluded to in the chapter of transforming into a Phrenix.1 In
ancient times, we are told, the people clipped their beards and polled
their heads, and the priests shaved their crowns, on this day. The
hair-symbol is important. The Child-Horus, the Carling, wore a single
lock of hair, the type of childhood.. This was put away on arriving at
maturity, when he transformed into the fully pubescent God. As
the child, he was the non-pubescent Horus, as the second Horus
he became the Sher. Share in English denotes the pubes of a
man; in Egyptian Sher denotes pubescence. Sheru (Eg.) is barley,
because it is bearded, and the word signifies the adult, the youth
of thirty. 2
The Child-Horus was the beardless youth, the mere Carling with
the curl of childhood, either boy or girl. The sun of Easter is
the virile, pubescent, full-bearded, no longer the wearer of the Horus
lock, but the adult Sher, represented as a youth of thirty. 3 Sher
has an earlier form in Kher, to be due; Kher, the word or logos.
Passion Week is called Char or Care Week ; the Char, as in
Egyptian, is a completed course, and on Char-Thursday the circle
clasped on Good Friday was completing, and being " CHARRED."
Khar (Eg.) also signifies the animal destined for the sacrifice ; and in
England, on Shere-Thursday, the altars were washed (for the new
sacrifice). 4 . Khar modifies into Har, the lord, who was the hairy
or full-bearded solar god, represented as being buried for three days
in the underworld, and mourned with the same ceremonies as those
of our Shere-Thursday, or rather as those of the three days. Thus
we have the two types in "the Kar (Shere) and the Carling, the one
being the diminutive of the other; and as that modifies into Har,
we have the two Horuses in their right relationship by nature and
by name. This will explain why the Christian ritual traverses the
same ground twice over. The Church of Rome continued both
Horuses and all their symbols faithfully enough. For example, the
time was, as late as the year 1818, when Bloody or Holy Thursday
was celebrated by the typical burial of the Christ on that day ;
and in the Sistine Chapel and other churches the Host in
a box, i.e. the real flesh and blood of Christ, was laid in the
sepulchre the day before the rite of the Crucifixion was performed.
" I never could learn," says the eye-witness, "why Christ was to be

2 Denkmiiler, iv. 51,

Rt"tual, ch. 84.
"Youth of thirty." Cf. Gen. xli. 46; and Luke iii. 23.
Collier's Eccles. Hist. vol. ii. p. 1 57
VOL. I.

1
3
4

_[

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BooK OF

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BEGINNINGS.

buried before He was dead." 1 They were worshipping the double

Horus of Egypt, as will be proved in a later part of this work ; and
this necessitated the beginning on Thursday, for the fulfilment in
three days, as it was in mythology, and as it was in Rome, where
the resurrection took place on Saturday. 2
The mystery of the Child-Horus, who always remained a child, is
also the mystery of St. Nicholas and of the boy-bishop.- Nicholas is
the chosen patron of children, and is himself the child. In the
English Festiva/ 3 it is said " he was christened Nicholas, a man's
name, but he keepeth the name of the child. Thus he lived all his
life in virtues with his child's name, and therefore children do him
worship before all other saints." 4 His child's name! the name of the
child! and yet a man's name! In Egyptian Neka is the typical
male, virile power, the bull. Ras (las) is suspended. The suspended virility marks the child, the unvirile, infertile sun, the ChildHorus of Egypt. Nicholas was a survival of the Child-Horus, who
was the N eka-las in person. In cathedral churches in Spain, when the
boy-bishop was elected, there descended from the vaulted roof a
cloud that stopped midway and opened, whereupon two angels
issued from it with a mitre and placed it on the boy's head. This is
a replica of the crowning of the Child-Horus by the two divine
sisters Isis and Nephthys. 5 The Child-Horus is Har-Skhem, lord
of the shut-place, the secret shrine. The mouse was one of his
emblems. And this character of secrecy and of working in secret is
extant in the child's Saint Nicholas.
The writer is forced to confess that every great day of festival and
fast and every popular ceremony and rite pressed into the service of
the Christian theology were pre-identified in these islands. No true
account of many of these has ever been given; of others we have
nothing but downright lying, as needs must be in a thorough course
of systematized fraudulence and imposture such as was practised by
the Romish Church.
The return of Palm Sunday has, from time immemorial, been
celebrated in a peculiar manner at Hentland Church, Herefordshire.
The churchwardens presented the minister and congregation with a
bun or cake, and formerly a cup of beer. This is partaken of
within the church, and the act is understood to be one of goodfellowship, implying a desire to forgive and forget all animosities
Hent-land suggests an
in preparation for the Easter festival. 6
Egyptian name. Hent (Eg.) signifies rites, consecration. Hen is
one's neighbour or familiar friend ; an equivalent of our " forgive
and . forget." Hen also means to bring tribute, and Hent is the
priest ; here the church is called Hent-land.
1

4
-6

Rome in the Nilzeteentk Century, vol. iii. pp. 144 145.

3 P. 55
Ibid.
5 Sharpe, Egyptian Myth. fig. 23.
Liber Festi1.1alis in die S. Niclzolai.
Dyer, p. 128.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

275

A singular custom existed for ages at Caistor Church, Lincolnshire,

and Sir Cullen Eardley, in 1836, petitioned the House of Lords for
its abolition. The estate of Hundon appears to have been held by
the lord of the manor subject' to the performance, on Palm Sunday
in every year, of the ceremony of cracking a whip in Caistor Church.
The whip was taken every Palm Sunday by a man from the manor
of Broughton to the parish of Caistor, and while the minister was
reading the first lesson, the whip was cracked three times in the
church porch. At the cpmmencernent of the Second Lesson the man
approa.ched the minister whip in hand, with-a purse at the end of it,
and kneeling opposite to him, he waved the whip and purse three
times, and continued in a determined attitude until the end of the
chapter. After the ceremony, the whip was deposited in the pew of
the lord of Hundon in Caistor Church. There is no reference to the
subject in the title-deeds. The estate was held under the ancient
tenure of demesne. 1 These dateless customs have all been Christianized and dated ; the present one has been supposed to refer in
some way to Peter's repentance and the cock crowing thrice. With
this we parallel certain FACTS derived from Egyptian which may
possibly throw some light on the mystery. The whip is a most important hieroglyphic. Hun (Eg.) means to rule and to flog, also
territory. Hun then is rule-of-whip. Ten (Eg.) is place, seat, or
land. Hunten is the seat or land of whip-rule. Khi is the whip. It is
the sign of rule, and means to rule, govern, screen, protect, and cover.
Ster is a name of the dead laid out and lying together. Khi-ster
then signifies "Protect, screen, cover the dead laid out together."
From this we may suppose the land of Hundon (the whip-land) was
held on condition that the owner protected and gave shelter to the
buried dead. Hence Caistor Church was built and named as the
latest place of protection for the dead. Ster, the couch of the laidout dead in the monuments, becomes our Min-ster. Mena (Eg.) is the
dead. Mena-ster, the couch of the laid-out dead, is our Minster.
Cockneys persist -in calling Westminster " W estminister," and that
represents the Mena-ster, the Egyptian couch of the dead. The whip
is as good a hieroglyphic in Caistor Church as the ideographic Khi;
. to rule over, screen, cover, and protect.
So interpreted, the tenure of demesne is obviously typical.
Temesu (Eg.) is the name for the division, or a division of land,
and Nu is a divine or sacred type; Temes-nu is literally demesne,
the Egyptian e having been an earlier u. The oldest tenure of land
was typical of service to be rendered to the dead.
At a place named STOOLE, near Down patrick, a .ceremony is performed at midnight. Crowds of worshippers assemble to do penance,
kneeling and crawling on their knees. The men, without coats or hats,
ascend St. Patrick's Mount by steep and rugged paths, on their bare
1

Dyer, p. 128.
T 2

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BooK OF

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BEGINNINGS.

knees, many holding their hands at the back of their heads. This
they do seven times over. At the top is St. Patrick's Chair, formed
of two large flat stones set upright on the hill. There sits an aged
man who, while they repeat their prayers, turns them round three
times. The penance is concluded by the devotees going to a pile of
stones called the altar. 1 The name of the place, "Stoole," is identical
with the Ster (Eg.), a couch or seat, and the other meanings of the
word, coupled with the nature of the ceremonies, suggest that this
must have been a most ancient form of the Ster or burial-place of
the dead. The seven times also appear to connect the Mount with
the goddess of the seven stars, the Great Bear, who was the first form
of the seat, and abode of the living and the dead. According to
Polwhele, there used to be on Start Point, in South Devon, the visible
remains of a temple that belonged to the goddess Astoreth, and he
connects the Start with her name. In Egyptian, Ster-t is the participial form of Ster, to be laid or stretched out. The Start might
be named from the way in which it is stretched out. It is the Start
Point, and the Ster was the couch of the dead. Start or Stert may
include the As (chamber, resting-place) of Taur or Taurt. These
high places were burial-places, and the dead used to be carried long
distances to be interred on the headlands, where the stone sanctuaries
once stood. Caistor Church had taken the place of the Stoole and
the Start.
Although out of date here, it may be mentioned that in Northumberland it was customary on the 24th of June, to dress up stools
(the seat) with a cushion of flowers. A layer of earth was placed
on a stool, and various flowers were planted in it, tastefully arranged,
and so close together as to form a cushion. These were exhibited
at the doors of houses and at the crossings of the streets and comers
of lanes, where money was solicited from the onlookers for a festival
in the evening. 2 The stool was a form of the Ster, the seat which
represented the genitrix.
In the Witches' Sabbath the eye-witnesses tell us how they joined
hands and formed a circle standing face outwards, and how, at certain
parts of the dance, the buttocks were clashed together in concert, 3 in
the worship of the goddess of the hinder quarter ; and at one time a
ceremony was observed at Birmingham on Easter M<?nday, called
"clipping the church," when the first colliers placed themselves hand
in hand with their backs to the church, and thus gradually formed a
chain of sufficient length to embrace the building. 4 In our E~ster
and Pasch we have the same season doubly derived from Rest and
Pasht, two Egyptian goddesses. The term Easter denotes the division
(er) of Rest, the British Eseye and Egyptian Isis, who was the earlier
1
3
4

Hibernian Magazine, July, r8r7.

2 Dyer, p. 327.
De Lancre, Tableau de l' Inco1zstance des mauvms Anges et Demons, Ji. 209.
Every Day Book, vol. i, p. 431.
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BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

2 77

Taurt, whence Hes-ta-urt, Astarte, Ishtar, and Eostre. She was the
Sabean-lunar genitrix.
Pasht is the later solar goddess, whose
types were the cat and lioness. Her name denotes the division of
Easter. Both Hest and Pasht, as well as the earlier Typhon, were
typified by the seat, the hind quarter, which became the seat of worship,
as the Church, just as Stonehenge had been the seat of Eseye.
The gammon of bacon and leg of pork, which are still eaten at
.Easter, are typical of the goddess of the hinder thigh, who brought
forth the son, whether as the Typhonian Khepsh or the lioness Kheft.
The pig however identifies Rerit, the sow, the Goddess of the North
Pole and Great .Bear, the oldest form of the genitrix in heaven,
whose son was Baal, and whose bringing forth was solstitial, whereas
the solar time of birth was equinoctial.
About the end of the sixth century it was discovered that the
difference in point of time between the British Pasag, as celebrated
by the natives, whether we look on them as Christians or pre-Christians
and the Easter ceremonies as observed in Rome, was an entire month.
This means that the festival had been kept in the British Isles for
2,1 55 years previous to the sixth century, and the people were behind
solar time to that extent, on account of their not having re-adjusted
the times of the feasts, fairs, and fasts, by which the reckoning
was kept. 1
It was a popular superstition in England that the sun danced on
Easter Day. In the middle districts of Ireland, says Brand, the
people rise on Easter morning about four o'clock to see the sun dance
in honour of the Resurrection. He also mentions a mode of making
an artificial sun dance on Easter Day in a vessel full of water set out
in the open air, in which a reflected sun was seen to dance. This
custom was practised by the present writer's mother, who little knew
what a good heathen she was ! We read in the Ritual, "I do not
DANCE like thy form, oh sun ! borne along in the river of millions and
billions of moments." 2 " Thou hast LODGED DANCING" 3 is said of
the sun of the horizon, that is of the levelo the sun of the equinox, who
was called Har-Makhu. The dancing may be interpreted by the
scales or balance (Makha), and the nodes of ascent and descent. The
sun dancing on Easter Day is at the poise of the equinox. Malm
(Eg.) means the dance, and the Makha-level was the place of dancing,
and Khekhing up and down.
"Apheru dandles me," says the Osirian. 4 Ap-heru is the equal
road, that is, the equinoctial level, and dandling is the same as the
dancing of the sun on Easter Day ; the image being founded on the
scales or balance figured as going up and_ down and dandling the
child new-born as an immortal at this the place of rebirth into the
higher life.
1

Gieseler, vol.
2 Ch. IS.

I.

p. 54; Cummianus, cited by Ussher, Sylloge, p. 34

4 Ch. 44
a Ch. rs.

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BooK

oF

THE

\-

~-

Dyer, p. 168.
Vol. i. p. 499

2
4

. .

BEGINNINGS.

Two farms in the township of Swinton, belonging to Earl Fitzwilliam,

change their parish every year. For one year from Easter Day at
twelve noon till the next Easter Day they are in the parish of Mexborough, and then till the Easter Day following, at the same hour, they
are in the parish of Wath-upon-Dearne, and so on alternately. 1
This is the same dancing at the time of the vernal equinox. Mak
(Eg.) is mixed; Maka, to dance; Makha, the balance or level.
Mexborough may be named from this, and the alternation marks a
boundary line answering to the boundary, in time, of Easter. Buru
(Eg.) means the cap, tip, roof, the eye, which was made at this place
in the planisphere. Swinton equates with Shen-tun (Eg.), the seat,
throne, high-place of the circuit (Shen) which was clasped at the
equinox.
Cole, in his History of Filey, says, on Easter Day the young men
seize the shoes of the females, collecting as many as ever they can.
On the next day the girls retaliate by getting the men's hats. Both
are. redeemed afterwards at a meeting held for the purpose. 2 These
shoes and hats correspond to the Two Truths of the lower and upper
heaven.
Changing of clothes or signboards, and mixing of the sexes is a
form of Mak-ing from Mak (Eg. ), to mix, and has the same meaning
as the two farms changing their parishes. A form of this Mak-ing is
made use of by Hamlet in his "Miching Malecho," an evil Miching,
or double-faced performance. The Mak-ing or mixing had strange
illustrations in the ancient religious festivals, as may be gathered from
the Hebrew practice of ~:In or ?:.',: in t.:I'~:J.,_n:J..
One form of the Makha and Mak-ing is to be found in the sport called
hocking.
The meaning of the word hock or hoke in the ceremony of
hocking is, according to Chambers's Book of Days, 3 totally unknown,
and none of the derivations hitherto proposed deserve consideration. It
is an Easter festivity in which the men hock the women on.Monday, and
the women hock the men on Tuesday; hocking consisting in binding
or stopping people with ropes. Tuesday appears to have been the
principal day, and on this the women bore the rule. The Egyptian
hok, hek, or hak, denotes a time of festival. The Hakr 4 is shown by
the twin lions to be the equinoctial festival. Hek signifies rule,
dominion, and is a form of hooking and holding. In hocking the men
rule one day, the women the other, by binding them. But it was an
essential part of the ceremony that the men should lift the women
up .in their arms, and the women in their turn should lift the men.
This alternate heaving was the analogue of the dancing sun, and the
balance of the equinox, and the change from the lower to the upper
hemisphere. It is represented on the monuments by the "-Kabat," a
3

Dyer, p. 168.
i:.gyptz(m Saloon, B. M. 573

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BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING.

.~

279

legend of two dancers doing the mill by raising each other up and
down.1 The GAVOT dance is l:!-n extant form of the KABAT.
The imagery and place of the equino~ can be identified as
Egyptian. The cake is an ideograph of the horizon and the cross
figured on it of the crossing. The cake then is a symbol of the equinox.
Honey-fairs are celebrated 'in Cumberland and other parts of the
North, with no relation to honey. They are a kind of wake, with
dancing and other sports, held a week before Christmas. The honey,
or hinny, called a "singing hinny," is a cake. The fair marks a repeating period. Han (Eg.) is the cycle. Rani means to turn and
return. Hani is the solar bark; Hannu, the scales. If the Honey
fair had got belated from the time of the autumn equinox to the week
before Christmas, that would calendar the lapse of over five thousand
years. The cake, however, as the pancake, belongs to the horizon of
Easter. Khekh (Eg.) is the balance, level, equinox. In English the
cock is the tongue of the balance; as is the Khekh in Egyptian.
Making cockledy bread is related to the equinox. Aubrey and
Kennett describe the game. " Young wenches have a wanton sport
which they call moulding of cockle bread, by getting upon a tableboard and gathering up their knees as high as they can, and then,
wabbling to and fro as if they were kneading dough, they say these
words:
"My dame is sick and gone to bed,
And I'll go mould my cockle bread,
Up with my heels and down with my head,
And that is the way to mould cockle bread."

A Westmoreland version reads :

"My grandy's sick, and like to be dead,
And I'll make her some cocklety bread." 2

This, however, was not the only way. The present writer, when a
child, was received by a group of country girls as one of their own
sex, and initiated into the mysteries of their games, which retained
relics of the most primitiv~ symbolical customs. Making cockledy
bread was one of these. " Up with my heels and down with my
head" shows the reversal or transformation to be found in what we
term khekhing.
It also denotes the bringing of head and heels
to the level or Khekh. And that this was the significance is shown by
the other practice of lying down flat on the floor and rolling to and fro.
Each one of the party did this in turns. whilst the rest sat round in a
ring. The ring was zodiacal, and the wabbling to and fro was the
aso~nding and descending motion of the balance. They were doing
their scales. It was the same thing as the Kabiric custom of doing
the mill by two persons raising each other up and down as in a pair
of scales, called the Kabat, the same as the Kapat of the Abipones,
1

Champollion. See Pierret, "Kab-t."

Brand, "Cockle Bread."

..:=... ;

;;(

\
280

A BooK OF THE BEGINNINGS.

who danced all night first on one foot, then on the other, swinging
round a half-circle on each. The Kabat survived in the Easter custom
of lifting. The Dame or Granny who is sick represents the Great
Mother as the bringer-forth.
There is an endowment in the parish of Biddenden, Kent, of ancient
but unknown date, for making a distribution of cakes to the poor every
Easter Day in the afternoon. The source of the benefaction was
twenty acres of land in five parcels. The cakes made for the ;purpose
were impressed with two female figures, side by side and close tog-ether.
An engraving of one of these. may be seen in the Every Day Book. 1
It was believed among the country people that the figures were
those of two maidens named Preston who had left the endowment,
and it was said they were twins born in bodily union and 'joined
together. 2 . The gift being on Easter Day tends to identify the cakes
with that of Easter, and it may be with the two characters of the
motherhood, the two divine sisters, who, as Isis and Nephthys, bring
forth the Easter child. At Easter the two houses of the sun were
twinned, forming the Beth or Both. It may also be that Biddenden
derives its name from this origin. Pet-ten-ten (Eg.) would denote
the region or place of the division of the circle of heaven. Also
the Egyptians made a kind of cake called the Baat or Boths.
At Bury St. Edmund's on Shrove Tuesday, Easter Monday, and
the Whitsuntide festivals, twelve old wbmen form two sides for a
game at trap and ball, which is kept up with great spirit. till sunset.3
This is the same contention in another form, and still more interesting because doubly feminin'e. Bury (Eg. Buri) means the top,
cap, roof, supreme height.
The Egyptian name of the balance would seem to have given the
title to MAGONIA, a mythical region once believed to exist in cloudland. Agobard, Bishop of Lyons in the ninth century, says there were
people in his time insensate enough to believe that there was a region
called Magonia, whence ships of cloudland came to take on board the
fruits which had been beaten down by tempests as the wrecks of
earth. The sailors of that upper deep were fabled to be in league
with wizards who had power to raise the wrecking storms, the fruit of
which was shipped off to Magonia.4 This ascension and declension
of the scales between the two solstices is evidently at the bottom of
such a tale of upper and lower as is told by Gervase of Tilbury, 5 who
relates that a native of Bristol sailed from that port for Ireland, and
his ship was driven out of its course to the remotest parts of the
ocean. It chanced one day that he dropped his knife overboard, and
it fell through the skylight of his own house at Bristol and stuck in
the table in the midst of the family dinner, so directly did it descend
1
8

Vol. ii. p. 443, 1827.

E11ery Day Book, vol. i. p. 430.
Otia lmperiali'a.

2
4

\1
I

Dyer, p. 165.
Grimm, Deutsche Myth. p. 6o4,

BRITISH SYMBOLicAL CusToMs AND EGYPTIAN NAMING.

281

cfrom where his ship was sailing overhead. This would originate in some
astronomical teaching, just as we might say if the knife fell straight
through the earth, it would come out at a given point in Australia.
-It was a mode of describing the antipodal positions of the solstices
and the sailing of the sun's bark through the upper signs, in relation
to Makha or the equinoctial plane and the region of Magonia. Magonia as the place of the scales would, at the time of the autumn
equinox, be the landing level during the season of the equinoctial
gales and Typhonian tempests.
The Egyptian MAKHA, and the Irish MAGHERA (Co. Down), where
the maypole was formerly erected at the crossing; the Moslem
MECCA, and the Greek MAKARIA, an abode of the Blessed, and the
MAKARON NESOI, or Islands of the Blessed, were each and all based
on and named from the Makha of Magonia, as the landing-stage of
the sun and the souls from the passage of the underworld. MEIGH is
an Irish name of the Balance or Scales.
We find the Cake also under this name. When Dulaure wrote
his work it was the custom at Clermont and Brives in France to
make Easter Cakes in the image of the female, and these were popularly known as MICHES. 1 The MKATE in Swahili is a cake, and in
English a Micher is a cake or peculiar kind of loaf.
The Guising Feast, or Gyst Ale, was commonly held in the spring
about the time of Lady Day, when rents were paid and servants
were engaged for the year. The Gyst is really the hiring or covenanting, and the Ale was the periodic festival. Kes (Eg.) is to bind
and be bound, to envelop with slight bands, and Khes is a sacred
rite. The Gyst was the binding or covenanting at the most hallowed
time of the year still known as Lady Day. The Marlocking, or frolic,
and rough horse-play of the same season, supposed to illustrate the
manuring of the fields with marl, is more probably derived, like Gyst
from Kes, from Mer (Eg.), to bind, attach (marry), will, and Lekh
(rekh), to reckon, know, relationship. The Marlock is the periodic
merriment and celebration of the newly made covenant or binding; a
form of the statute fair.
Amongst other Hocktide customs kept at Hungerford, in Berkshire, is one connected with the Charter of the Commons for
holding the rights of fishing, shooting, and pasturage of cattle
on the lands and property bequeathed by John O'Gaunt, Duke
of Lancaster. The day is known as Tuth Day. The tything or
tuth men proceed to the high constable's house to receive their
" tuth," poles, which are commonly bedecked with ribbons and
flowers. These tuth men visit all the schools and ask a holiday for
the children. They call at various houses and demand a toll of the
gentlemen. The tithe levied on the ladies is a kiss, and in the streets
they distribute oranges all day to the children, The high constable
1

Dulaure, vol. ii. pp. 25-57.

A BooK

THE BEGINNINGS.

OF

is elected at the annual court held on this day, and one of the
customs is for the constable's wife to send out a plentiful supply of
cheese cakes to the ladies of the place. 1 The Tut, or Tat, was an
Egyptian magistrate ; the Tut is also a symbolical image, a type, and
a ceremony. Tat means to establish and to signify.
'
The palm with us is the sallow or willow, and this serves for the
same symbol as the palm-shoot of Taht or Tekh, on which he marked
another year (Renpa). It was the custom on Asc~nsion Day for the
inhabitants of parishes to perambulate and beat the bounds. At the
commencement of the procession willow wands were distributed, especially among the boys ; at the end of each wand there was a handful of
" Tags," as they were termed, and these were given away in remembrance of the event, and as honorary rewards for the boys to
remember the boundaries. 2 It was a practical mode of tecch-ing or
teaching. Tek (Eg.) means to fix and attach. Tekh was the name
of the divine teacher who registered the years and cycles on the
branch of palm, which was thus represented in England by the slip
of sallow. The peeled willow wands were called Gads, and the gad is
an English measuring rod ; thus the wand with the tags was another
emblem of Tekh, the measurer of earth and heaven and preserver
of boundaries.
At Leighton Buzzard, Beds, the children 9f the township, bringing gr~en boughs in their hands, assemble each year at the market
cross on Rogation Monday. There. a procession is formed, headed
by the town crier, and usually accompanied by the guardians of
the charity lands. . They proceed to a number of different stations
situated on the boundary of the land belonging to the poor, and at
each of these a boy is made to stand on his head with legs extended.
A book is held over this figure of the cross or crossing, and a reader
recites, in a loud voice, a description of the benefaction, its purpose
and extent. The children receive one cake each, and the boy who
is inverted and bifurcated receives two. Here, again, is the cake
and the crossing with the beating of the ancient boundaries, the
,double cake corresponding to the Dual Truth.
A festival called BEZANT, so ancient that no authentic record of its
origin or meaning exists, was formerly held at Shaftesbury or Shaston
on the Monday in Rogation week. The borough stands on the brow of
a high hill, and, owing to its situation, was, until lately, so deficient in
water that the inhabitants were indebted for a supply of this necessary
of life to the people of the hamlet of Enmore Green, lying in the valley
below. The water was taken from two or three tanks or reservoirs in
the village and carried up the steep ascent on the backs of horses and
donkeys, and sold from door to door. The Bezant was an acknowledgment of the privilege made on the part of the mayor, aldermen,
and burgesses to the lord of the manor of Mitcombe, of which
1

Dyer, p. 191.

'-

Hawkins, History

of Muslc,

ii. r 12.

'

...

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BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

283

Enmore Green forms a part. The Bezant was represented by a kind

of trophy consisting of a framework about four feet high. On this
were fastened ribb.ons, flowers, peacocks' feathers, and it was also
hung with coins, medals, and jewels and plate. On the morning of
Rogation Monday .a lord and lady of the festival were appointed,
and these, accompanied by the mayor and aldermen and the macebearers carrying the Bezant, went in a procession to Enmore Green.
The lord and lady performed, at intervals, a traditional dance to the
sound of violins, as they passed along the way. When the steward
of the rpanor met them at the green, the mayor offered for his
acceptance, as the representative of the Lord, the Bezant, a raw calfs
head, a gallon of ale, and a pair of gloves edged with gold lace. The
steward accepted the gifts, but returned the Bezant, and permission
was accorded to use the wells for another year. No charter or deed
exists among the archives to explain the ceremony. 1 The calf's
head is presented as an offering to the steward on account of the
water privilege. The calf, in Egyptian, is named Behs, and ent (or
nt) signifies to be indebted and bounden, to present tribute, or make
an offering. Behs-ent is the offering of a calf. The hieroglyphic of
the calf's head is the sign of breath. Water is one of two lifeThe {:alfs head is the typical
principles ; breath the other.
acknowledgment that they were .indebted to the folk of Enmore
Green for very life. Only an Egyptologist can know how aptly the
two are juxtaposed according to, Egyptian symbolism. An (En)
means a valley, and Mer is a pool, trough, cistern, or reservoir of
water. An-mer answers to Enmore. Shau (Eg.) is the high dry
place, and this is an abraded Shaf; tes is the dense, hard rock.
Thus Shautes, or Shaftes, is the waterless rock. Shaston is apparently Shafteston, corresponding to Shaftesbury. Ton equates with
bury, and throws light on it. Ten (Eg.) means the elevated seat, and
Burui is the cap, height, summit.
At the Bel-tein celebration of the 1st of May in the Highlands of
Scotland it was customary to make oatmeal cakes, upon each of
which nine nipple-like nobs were raised, each one being dedicated to
a different being supposed to be the preserver of their herds and
flocks. 2

The Egyptian Put was the festival of the 9th or Nine. Put is the
company of nine gods. The Baal-fire belongs properly to the summer
solstice, coincident with the beginning of the Inundation, when three
months overflow and nine dry months made up the year. A cake is
the ideograph of land, and the nine nobs, like the nine Bubu of Isis
the Gestator were equivalent to the nine months of dry land.
What is the origin of the belief that there is a peculiar virtue in the
dew of the first day of May? It was at one time religiously regarded
like the fabled fount of living waters, that made the bather young
1

Dyer, pp. 205. zo6.

Pennant's Tour in Scotla1Zd, p. 90..

---,---,- .. _....,.,

i':

I
'.

BooK oF

THE

BEGINNINGs.

or renewed the beauty for ever. One of the commonest English

customs was for people of both sexes to rise early and wash their
faces in May-dew to make them beautiful. The present writer was one
of a faithful few in his boyhood who performed the ceremony without
attaining the supposed result.
Our English dew is probably the Egyptian " Tuau," some kind
of liquid. Bl,lt if the U be a modified V, " Dev" still represents
the Egyptian "Tep," a drop, the dewdrop, "Tep" seed, "Tef" the
divine source ; TEF to drip. One of the earliest observations enshrined in mythology was that qf the condensation of breath into
dew. Dew is both breath and spirit. In Toda Div is breath, in Zertd
it is spirit, both meet in the Egyptian Tef, seed, source, and this was
the first dew, the dew of life, dew of heaven, dew from above. One
Egyptian name of this dew of source is Mai, the semen ; our English
May, the seminal month qf the year. The may or hawthorn is one
.of the first trees to blossom as the first fruits of Spring. Our word
Haw is the Egyptian "Hau," signifying first-fruits and rustic or
countryfied. Thus interpreted the dew of May is an external emblem
of the Mai of masculine source considered as the fount of life and
water of immortality.
This, however, was later, the first water of life was assigned to
the female nature, and poured out of the tree by Nupe or shed by
the wet-nurse Mena, Maka, or MA, our May, and by TEFnut.
On May-day in the Isle of Man, there was a Queen of the May
elected, likewise a Queen of the Winter. Each was supported b}l'
their respective followers who marched and met on a common wher&they fought a mock battle. It was a celebration of the turning back
of Winter in presence of Summer. There was a procession of Summer,
sometimes composed of little girls, locally called the Maceboard
_-an assumed corruption of May-sport! 1 The "Maceboard " went
from door to door with a small piece of green ribbon, asking .if the
inmates would buy the Queen's favour, the token of triumph over the
Winter. Now Mesh (Eg.) is to tum back or the turning back, Pert
is tire name of Winter, and Mesh-pert, the equivalent of MACEBOARD
means the- turning back of Winter. Green was the symbol of rebirth. Our May customs, games, rites, and ceremonies belong mainly
to the equinox, an,d this contention of Summer and Winter equates
with the battle of Horus and Sut at the crossing ; the proper date
would be the 25th of March.
In Hasted's History of Kent, it is related that a singular and most
ancient May custom was extant at Twyford in that county, although
nothing was known of its origin or meaning. Every year the people
elected a " Deputy to the Dumb Borsholder of Chart," as it was
called. This Dumb Borsholder was always first called at the CourtLeet holden for the hundred of Twyford, when ~e keeper of the_
1

Dyer, p. 246.

BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING.

1
\

285

image for the year held it up to the call, with a neckcloth or handkerchief run through a ring fixed at the top.1
The dumb Borsholder was made of wood, about three feet and
half an inch long with iron ring atop, four more at the sides, and a
square iron spike at bottom, four and a half inches long to fix it in
the ground. It was made use of to break open, without the warrant of
any justice, either of a certain fifteen houses in the precinct of Pizeinwell, on suspicion of anything being unlawfully concealed there. The
Dumb Borsholder claimed liberty over these fifteen houses, every
householder of which was formerly obliged to pay the deputy one
penny yearly. This Borsholder of. Chart and the Court-Leet was
discontinued and the Borsholder put in by the Quarter Sessions, for
Wateringbury, afterwards claimed over the whole parish.
Chart represents the Egyptian Karti, the dual Kar or circle which
was divided equinoctially at the Pool of the Two Truths. The plural
chart exists in Kent where we find the Two Charts called the Great
and Little Chart.
The place of the Leet was Twyford, the double crossing, an equinoctial name. At Twyford the river Medway receives two of its
affiuents, one rising in Kent, the other in Sussex ; and here the Pool
of the Two Truths (in An) is represented by the Pizein Well.
Pi-shin is in Egyptian the circuit, the twin-total of the Two Truths
typified by the two waters or by the Pshent Crown and Apron; it is
the equivalent of Twy-ford. The mapping out is astronomical and
identifiably Egyptian.
At the place of the well of the two waters, was the hall of double
justice. And at Twyford was held the Leet. A Leet is a meeting
of cross-roads, a type of the equinox, and the Leet in the legal sense

is the hall of Justice.

Lambarde says that which in the West Country was at that time,
and yet is, called a Tithing, is in Kent, termed a Borow. A borowe
(A.-S) is a surety, to be a pledge for another; the (A.-S) borgh, a pledge.
Borwehood is Suretyship, and the Ealdor of this Tithing, who is also
known as the Borsholder in a Tithing of ten families, was the BorowEaldor, Borgh-Ealder, the Surety and Pledge-Ealdor, who was
responsible for the security of his borh, borge, or borough. The
Borowe~Ealdor became the Borsholder and finally the Bosholder.
He was the one who gave pledge and surety as a substitute for
the rest. A doctrine of the Messiahship is bound up with this
suretyship. Horus, in one character, was the pledge and substitute
for others. In the chapter of coming forth justified 2 the Osirian says,
" I come forth. . . I have crossed the earth at the feet of spirits, a
SUBSTITUTE, because I am prepared with millions of charms." The
sun-god, who descended into the Hades or crossed the earth, was
.represented as the suffering substitute, the one who pledged himself
1

Vel. ii. p. 284.

Rit. ch. 48.

286

BooK OF THE' BEGINNINGS.

or his word for the safety of all. When he went down he promised
to rise again, and when he re-ascended he was as good as his word,
the word made truth, the justified Makheru.
The Kart or orbit .of the sun was divided into upper and lower
heaven, and in the nether Kar, the "bend of the great void " 1 are
the fifteen gates of the House of Osiris, through which Horus, as
"Tema" the justicier, has to pass, and issue from the fifteenth gat~\
on the "day of the festival of the adjustment of the year," that is,
of the spring equinox. 2 These fifteen gates were probably luni-.
solar, fourteen belonging to the half-circle of the moon, the fifteenth
being added in the luni-solar half month of fifteen days. These
correspond to the fifteen houses over which the Borsholder claimed
lordship and liberty in his half of the Kart in the precinct of Pizein
Well. Horus Tema was but the deputy of his father, and he breaks
his way through the fifteen gates, "correcting the fugitives," "chasing
the evil," and "slashing the enemies of Osiris,'' as the deputy of the
Borsholder had the right to break into the fifteen house!? without
warrant of any justice.. The Bors was lifted up in court by a handkerchief or neckcloth passed through a ring fixed at the top of it.
Amongst other IDENTIFIC-'\.TIONS of himself with things, Horus, in
the Fifteenth Gate, says, " I am the strap of the hole (or ring) which
comes out of the crown," evidently to lift it by.
The image called the " Dumb Borsholder " was the Deputy's sign
of rule, and probably represents the Tum Sceptre, the sign of
strength. Every year in the Hundred of Twyford they elected the
. Deputy ~o the Dumb Borsholder. The Deputy impersonated the
solar son. Every year in the Myth the father, as Atum or Osiris,
was represented by deputy in the suretyship which became the
Messiahship of Eschatology. This deputy was the son, the Neferhept, the Prince of Peace, called in Egyptian the Repa, or heirapparent, the Governor for and in the place of the father. Also, in
accordance with this are the other facts that one of the titles or
Horus is "Lord of' Khent-khatti," that Khent-katti is a designation
of the Har Sun, as "Lord of Kem-Ur, dweller in Katti ;"that the
"Stone of Ketti," one of the three vast labours of the Kymry was
erected in Kent, and the Kymry were the first known inhabitants of
that county. The custom being equinoctial had, like so many more,
, got behind with the lapse of time.
So inseparable are the cross and circle that, at Northampton, the
ceremony of beating the bounds is termed" beating the cross." The
.crossing and the four quarters are synonymous. The four quarters,
in Egyptian, are named Fetu or Fatu. The "Furry Festival," celebrated from time immemorial, at Helston, in Cornwall, on the 8th of
May, was an equinoctial festival, as shown by t4e illustrations of
crossing. It was held as a general: jubilee. People who were found
1

'...

Rit. ch. I47

Ibid.

)
i

.I

.I

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

287

working on that day were compelled to leap across the river. Cober,
or fall into it. The Cober answers to the Egyptian Khepr, the transformer and god of the crossing where the transformation occurred.
We have the mount of transformation of the one water into two rivers
in the Irish Kippure; the image of transformation in the Cyfriu, and
here the Cober, the river of the crossing, supplies another type of the
passage and change of Khepr. At Helston the people danced what
was called the Fade dance, claiming the right of crossing and passing
wherever they chose, up and down the streets, and through and
through the houses. This answers to Fetu (Eg.), the four quarters,
and -it is suggested that that is the meaning of t.he Fade dance.
FUDU, in Zulu Kaffir, denotes a peculiar kind of dancing: a VITHI
in Sanskrit, is a sort of drama. The festival is called the Furry, supposed to have the same meaning as the fair. The word and its true
significance are probably represented by Peru (Eg.), to go out, go
round, show, appear, see, sight, manifest, explain, with the ideograph
of the year. Michael is the patron saint of Helston, and he is the
- British form of Har-Makhu or Khepr-Tum, the sun of the double
horizon, and equinox.
Helston has a traditi-on which shows the place is named as the
stone of Hel, that is Har (Eg.) the Solar Lord. The stone placed
at the mouth of hell is contended for, as was the body of Moses by
Michael and Satan,1 or the advantage in the scales by Har-Makhu
and Sut. This marks the annual conflict of the Mythos localized at
Helston, the Furry festival and Fade dance being held in commemoration of Michael's or Har-Makhu's victory. The 8th of May is
3,000 years behind the correct date.
An old distich says:" Shig-shag's gone and past,
You're the biggest fool at last,
When Shigshag comes again
You'll be the biggest fool then."

Shig-shagging belongs to the time and motion of the equinox, the

Khekhing already expounded. It is here coupled with the fool, the
Gouk, or Khekh, but is now applied to Oak-apple day. At Tiverton
on "Shig-shag Day," the Black God or Black Jack, has been transformed into Cromwell dressed in black with a blackened face, and
called " Master Oliver," who is made sport o After him follows a
young child, borne on a kind of throne made of green oak-boughs. 2
These now represent, but did not originate with Cromwell and the
Second Charles. They are but a survival of imagery re-adapted to
a later purpose, just as the whole masquerade of so-called heathenism
has been re-christened and continued. We shall find the young
1 Murray, Handbook for Cornwall, 1865, p. 301.
2 Notes and Quen:es, I st. ser. vol. xii. p. 100; Every Day Book, 1826, vol. i.
p. 718; Dyer, pp. 302-305.

A BooK oF THE BEGINNINGS.

I
1.

I
f

child in the tree, as the messianic branch, is one of the oldest types
in the world, and in the solar allegory it belongs to the time of the
vernal equinox.
Croker chronicles a custom observed in the south of Ireland on the
eve of St. John's Day, and some other festivals, of dressing up a
broomstick as a figure, which is carried about from cabin to cabin in
the twilight, and suddenly thrust in at the door or window to startle
the people of the house. The fright caused by this apparition was
productive of merriment. The dressed-up figure was called a BREi_
DOGUE. Prut (Eg.) denotes manifestation, appearance, and Ukhu .
or Akhu is a spirit, the Manes. Prut-ukhu is a spirit-manifestation
or apparition of the dead.
The festival of the Solstitial division, or Ten, is celebrated in the
Isle of Man on the 24th of June, which is termed Tynwald
day. The ceremony of the Tynwald Hill is described in the
Lex Scripta of the Isle, as given for law to Sir John Stanley in 141 7;
"This is the constitution of old time, how ye should be governed on
the Tynwald day. First you shall come hither in your royal array,
as a king ought to do by the prerogatives and royalties of the Isle
of Mann, and upon the Hill of Tynwald sitt in a chair covered with a
royal cloath and quishions, and your visage to the east, and your
sword before you holden with the point upward." 1 The Barons
beneficed men, deemsters, coroners, and commons were to be ranged
around the royal seat, according to their degrees. This was on the
one side to hear the causes of crime and of complaints, and on the
other to hear the government of the land and the royal will annually
proclaimed. Wald is an English word, which signifies government.
The Tyn we interpret by Egyptian. Ten is the royal seat, cabinet,
or throne-room. To ten (ten-t) is to take account, reckon, each
and every. The Hill was the Ten, elevated seat, or throne, said
to have been built of earth brought from each of the seventeen .
parishes of the island, just as to ten (Eg.) means to fill up and complete the total. The Ten, with the article suffixed, is the ten-t, the
throne, royal chamber, or other room of the king; and to the present
time a tent is erected on the top of the Tynwald Hill on the Tynwald
Day, and arrangements for the rites are still made according to the
ancient custom. 1 The ceremony belongs to a time when the year
began with the summer solstice, and the king turning to the east
shows his assimilation to the solar god.
The "Blue Peter" is a 'flag with a blue ground and white figure in
the centre; it is hoisted as the signal when a ship is about to sail.
It notifies to the town that any person having a money claim may
make it before the vessel starts, and that it is time for all who are
about to sail to come on board. Peter is supposed to be a corruption
of the French PARTIR. The Blue Peter is a time-signal.
I

Cumming's History

of the Isle of Man, pp. 185, 186.

Dyer, p. 325.

\'

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

289

The present suggestion is that Peter is the Petar (Eg.) meaning

time, to explain, show, regard, look at. Pru (Eg.) the equivalent of
blue, means go forth, come forth, proceed. The Petaru a slip of
papyrus is extant with us as the slip or broadside of the street
patterer. Petar-er is Egyptian for announcing by word of mouth.
Petar (Eg.) is some form of measuring and reckoning, and has the
palm-shoot for determinative, a symbol of time and period. vVe have
a third form of the petar.

At Nun-Monkton, Yorkshire, on the Saturday preceding the 29th of

June, called Peter's Day, the villagers at one time mustered together
and, headed by musical instruments, went in procession to Maypole
Hill, where an old sycamore stands, for the purpose of "rising Peter,"
who lies buried under the tree. The effigy is a rude one carved in
wood-no one knows when-and clothed in a ridiculous fashion.
This was removed in its box-coffin to the public-house near, and there
it lay on view. Then it was thrust into some outhouse and no more
thought of till the first Saturday after the feast, when it was taken
back to the tree and re-interred with all honour. The ceremony was
designated the burying of Peter. In this way the risen Peter presided
at his own feast. 1 This also is now claimed as the Petar, an image of
time, the time being the Summer solstice when the sun begins
descending to his burial.
A bundle of reeds tied up is an ancient ideograph of Tur, a time,
and to indicate, and of Rut to repeat. Bundles of reeds, rushes, and
flags, were tied up and carried in procession at our old country English rush-bearings and wakes. On the Sunday next after the feast of
St. Peter the parish church of F<hnborough, Kent, is annually s_trewn
with reeds. The day is called by the inhabitants of the village Reed .
day, and, the local tradition affirms that f1 Mr. Dalton was once s~ved
from drowning by reeds. A mural tablet in the church sets forth that
this gentleman left a perpetual annuity of I 3s. 4d. chargeable upon
his lands at Tuppendence ; ws. to be given to the preacher of a
sermon on that day, and 3s. 4d. to the poor. 2 But the tablet does not
corroborate the tradition. Now to go no farther back than the
canonized Peter ,the hieroglyphics enable us to see that Reed Day
may have been connected with his escape from drowning. if not with
Mr. Dalton's. The bundle of reeds tied up is the symbol of a time
and a repetition. With the article p prefixed it is Peter by name,
meaning to show, explain, the time. The time is that of the Midsummer solstic~, the crown and climax of another year, when the new
year in Egypt was announced by the inundation. Rut (the reed) is our
word reed, and the reeds are the sign of tur, Petur, or Putar, to regard,
look at, explain, show, the time of repetition, i.e. the solstice, The
whole matter may have been connected with the Dalton name. Dal
represents tar (Eg.), and ptar the interpreter of time and period, whilst
1 Dyer: p. 333
VOL. I.

Maidstone Gazette, 1859

U

i.

BooK OF

THE

BEGINNINGS.

ton (tun) means to fill up, terminate, determine, as was done by the
reeds. Tr-tun also reads the high time or tide of midsummer.
We also have the Petar or Beta,r candle. At.the festival of St. Giles,
whose day is September first, betar candles were burned in his church
at Oxford. These are mentioned in the Proctor's accounts so late as
the early half of the sixteenth century. They are called Judas Betars
and Betars for Judas' light. This apparently associates them with the
lights at the betrayal ascribed to Judas, which would be in keeping
with the meaning of Petar, a time, to discover, show, explain, reveal.
In Egyptian symbolism the candle, Ar, was a type of the Eye-ofHorus and is called the Ar-en-Har. The betar was made so as to
give forth a strong smell in burning. A form of this candle used in
the Coventry Mysteries was made of resin and pitch. 1 Also the eye
or candle of Horus was made of tahn or resin. The first Horus,
the Khart or Khar, was the cripple deity, and Giles or Gele, as his
name is also spelt, was the patron saint of cripples. He was a
cripple himself who refused to be cured of his lameness. His church
in Cripplegate, London, still represents the idea. Now it seems to .me
that the betar or petar candle tends to show, reveal, explain, th::tt it
was an extant form of the Ar-en-Har candle, and eye of resin, and
that the Cripple Gele or Giles was the Cripple Khar (or Khart), who
was also the Kherp as the first form of the child Horus.
On July 25th, St. James's Day, it is the custom for the rector of
Cliff, in Kent, to distribute at his parsonage, annually, a mutton-pie
and a loaf, to as many persons as choose to demand them. The
amount expended in costs is about r5 a year. Nothing is known
of the origin of the gift. But it happens that the name of the living,
Cliff, corresponds to the Egyptian Kherf or Kherp, which muns to
supply a sufficiency, an offering of first fruits, the first or model form
of a thing. Kherp also means to steer. And this would apply to the_
first day of the oyster-fishing, as on St. James's Day it is customary
in London to begin eating oysters. The Egyptian sacredyear opened
about this time, the date given being July 2oth. With this custom
of Cliff we may compare that of the "Clavie," in. Morayshire, where
we find the procession used formerly to visit all the fishing-boats
in making the circuit of the boundaries.
The upper crown of Egypt is white, the lower red. When the
sun entered the abyss, the white crown, put on at the time of the
vernal equinox, no longer applied. One name of the abyss, the deep,
is the Tes, and at Diss, in Norfolk, it is the custom for the juveniles
to keep" Chalk-back day on the Thursday before the fair day, held
on the third Friday in September, by marking each other's dresses
behind with white chalk." 2 At this time the sun, the enlightener or
whitener, entered the region called the hinder part of the circle. The
1 Sharp's Coventry Mysteries, p. 187.
1 Notes and Queries, Ist ser. vol. iv. p.

501.

--- ,

..

- --.,-..,..,

--~-- .

...

-,.,.~-

BRihsH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

upper crown is the Hut, of H u, the white god, and the red is the crown
of the ilower sun. In the Universities of Oxford and Cambridge, WHITsunday was especially observed as a SCARLET day. 1 Further, we shall
find that Thomas is a representative of Tum, the wearer of the red
and white crown, and to him has been assigned the onion of Hu, and
one of the old cries of London was ''Buy my rope of onions ; WHITE
St. Thomas's onions," the white (Hut) Hu being a form of Tum or
Tomos. The chalking on the back denoted that the rule of the
White God of the White Crown had ended.
The peasantry in the parish of Bishop's Thornton, Yorkshire,
object, to gathering blackberries after Michaelmas Day, because, as
they say, the devil has set his hoof on them. The triumph of Typhon,
. the Egyptian Satan, began with the autumn equinox, when the sun
entered the lower signs, and Osiris was shut up in the ark of the
underworld. The bl9-ck fruit then passed into the possession of the
dark power; the Apophis-serpent of evil, who, as Satan, made his trail
over the berries. The berries thus rejected are often the ripest and
finest, yet the superstition holds its ground against the temptation
of selfish gain.
In Suffolk the harvest men have a custom called ten-pounding, the
origin of which term is unknown, but it has nothing to do with the
number ten; 2 The reapers who work together agree to a set of ruies
by which they are governed during the time of harvest. When any
one breaks them, a mode of punishment is practised called ten-pounding. The culprit is seized aqd thrown down flat, and stretched 6ut at
full length on his back and held down. Then his legs are lifted, and
he is pounded on his posteriors. Ten (Eg.) means to extend, spread,
and stretch out. This describes the signification of both ten-pounding
and tunding.
The Welsh had a symbolical play on Allhallow Eve, in which the
youth of both sexes sought for a sprig of ash that was perfectly evenleaved, and the first of either sex that found one cried out "Cyniver,"
and was answered by the first of the other sex that succeeded, and this
was an omen that the two were destined to become man and wife. 3
The meaning of the word is unknown. KAB (Eg.) signifies two or
double. Nefer means good, beautiful, perfect. Kab-nefer (Cyniver)
would express the meaning of the cry when the Two perfect leaves
are found. Nefer (Eg.) also signifies a crown, the youth, puberty, and
to bless. Nefer is a divine title, expressive of the highest good and
absolutely perfect one. The" Un-nefer" is the good or perfect being.
It may be the word Cyniver is an abraded form of Ken-nefer. Ken
(Eg.) is to accompany, go together. Ken-nefer means that perfect
match sought for in EVEN leaves. This Cyniver suggests that the
name of the beautiful Gweniver is derived from Khen-nefer, the
1

2 Forby's Vocabulary.
Kalendar of the Engllsh Church, x865, p. 73
a Owen's Welsh Dz'ctionary, voce Cynz'ver.

A BooK OF THE BEGINNINGS.

beautiful Khen, queen, accompanier or mate. Khen (Eg.) is the
boat, the ark, the feminine abode of the waters, and Gweniver is the
lady of the summit of the water in the triad of Arthur's wives. 1
The festival of Hallow Eve is observed in the Isle of Man by
kindling of fires with all the accompanying ceremonies to prevent the
baneful influence of witches. The islanders call the festival Sauin. 2
Sahu (Eg.) means to assemble and perambulate, to set up, charm,
drive away the evil, and the island was perambulated at night by
young men who stuck up at each door a rhyme in Manx, as the
charm against the evil influence.
We learn from Martins that the inhabitants of Lewis worshipped
a deity known by the name of ShonyA On "All Souls' Eve" of each
year, the people round the island gathered at the church of St.
M ulvay, and brought their provisions with them. Each famUy
furnished a peck of malt, which was brewed into ale. One of their
number was chosen to wade into the sea up to his waist, to carry a
libation to the god. He then cried, with a loud voice : " Shony, I
give you this cup of ale, hoping that you'll be so kind as to send us
plenty of sea-ware for enriching our ground the ensuing year," and
then threw the cup of ale into the sea. This act was performed in
the night-time, and at his return to shore the company assembled in
the church, where a candle was kept burning on the 1-ltar. They
stood silent for a little while, then the light was put out, and they all
of them went into the fields and spent the rest of the night in
-merriment.
Shony presided over the tides that deposited the sea-weed and
drift on the land, and Shennu (Eg.) is to fish and gather from the
waters. Num (Nef), the God of the Inundation, was likewise the
Lord of Shennu. Shony, interpteted by Egyptian, was a deity of
the tempest and the tide answering to the Lord of Shennu and the
.Inundation. The sacrifice was offered to SHONY on the eve of "All
Souls'," and SHENI (Eg.) signifies the crowd, myriads, the million or
millions, and also the region beyond the tomb.
A modern writer has advanced the theory that religion began in
the worship of dead ancestors._ Unquestionably the image of the
dead did take its place sooner or later as the object of sacrificial
offerings, and in the case of the " TENF " (Eg .), the ancestor, which
is determined by the mummy figure, we cannot dissociate the
human ancestor from the wave-offering or TENUPH of the Hebrews.
Yet, according to the system of thought a!ld theory of things unfolded in mythology and symbolism, and enforced QY the imagery
of the Egyptian Ritual, the sun as father, he who descended into the
.grave or the lower heaven every year, and was renewed in the person
Davies, Mythology, p. 187.
Train, Ht'story.qf the Isle o/ Man, vol. ii. p. 123, 1846.
s Wes~ern Isles, p. 287.
1

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

293

-of the son, was the first ancestor whose death had any sacred significance. He is the old man, the ancient of days, the past of the two
Janus-faces in the images of Time, whose place was on the inner side
of the closing door whence issued the radiant youth for universal
welcome. And while the "Tenuph" or typical corn was waved to
and fro in token of the waving wheat, and in welcome to the sun
ascending from the lower signs, it was the wave of welcome and farewell ; welcome to Horus and farewell to Osiris, the father, the ancestor,
who had passed away in giving birth to the offspring; whether the
transformation was imaged by the sun or the grain, it was the dead
ancestor who had reproduced himself in the offspring now waved
and offered to the manes. This belongs to the genesis of ancestorworship, according to the data now collected and correlated.
At least it is certain that the solar, lunar, and stellar imagery furnished the types by which the primitive men expressed their feelings
and intimated their hopes. The first ancestor of the fifty claimed by
Tahtmes III. in his ancestral chamber is Ra, the sun-god. Solely on
this foundation was the throne of the monarch built and the name of
Ra as monarch conferred. Ra was the first ancestor worshipped
because the earliest type of the fatherhood. Ancestor-worship applied
to the fatherhood could not have existed when men did not know
who tqeir fathers were. Long before that time.,the bones covered with
red ochre, and the embalmed body, the mummy, represented the ancestor of the soul in the primitive cult. The mystery of " Semsem "
(Eg.) applied to the re-genesis of souls is based on the solar myth,
and this is related to the ceremonial celebration of "All Souls' Day."
In the course of our explorations we shall find that " All Souls'"
Day is common to the various mythologies, as the one day of the year
on which the ghosts of those who have died during the year assemble
together, and prepare to follow the sun' through the underworld as
their leader into light. In the Mangaian version of the myth, if
some solitary laggard fails to join the crowd of "All Souls" at the
time appointed for the annual gathering and exodus, the unhappy
ghost must still wait on and wander until the next troop is formed for
the following winter, dancing the dance of the starved in a desert
place where desolation s.eems to be enthroned. 1
On " All Souls' Day " a solemn service is held for the repose of
the dead by the Church of Rome. The "Passing-Bell" used to be
rung on this day, or, as it is sometimes. called, the N OANING Bell.
NuN -(Eg.) means negation, not, is not, without, and in English
to NOAN is to toll the bell. In some counties they say "the bell
NOANS," when the knell is rung; it proclaims that the person is not
(Nun), and the living are bereft (Nun), and the bell NOANS. "Old
Hob " was carried round from All Souls' Day to Christmas ; the
head of a horse (the grey mare) enveloped in a sheet. The Irish
1 Gill, Myths and Songs of the Pacific, pp. 1579

294

A BooK OF THE BEGINNINGS.

kept the festival of SAMHAN, called OIDCHE SAMHAN, when it was

believed that all the souls which had passed away during the year
were assembled together and called before the god Samhan to be
judged, and then passed on to their reward in the abodes of the
blessed, or, according to the modern report of the Druidic cult, to be
sent back into re-existence on earth to expiate their sins in the flesh. 1
Samhan and _Samana, in Sanskrit, mean to bring, unite, and join
together. SAMANA is coming, meeting together, collection, and
union. Samyana denotes the carrying out of a dead body. SOMEN
in English, SAMYN in Scotch, and SAMEN in Low Dutch have the
meaning of assem}?ling and joining together. Sem (Eg.) is to combine, join together, unite, go in, a total, the "All" Souls; Sem, to
conduct a festival, to traverse and PASS. SMEN (Eg.) signifies to
determine, constitute, make durable, fix, and establish. The SMEN
were the primodial eight gods, the Ogdoad of mythology, founded
on the seven stars of the Great Bear (our Old Hob) and the Dogstar, the " Children of Inertness," the " Betch-party" in Am-Smen
who ruled before the firmament of Ra was uplifted. In the solar
mythos the son was annually established in place of the father in
SMEN, the place of preparation of "All Souls," and their regeneration in the mystery of Sem-sem followed, and was founded on that of
the sun and earlier stars.
" The Osiris lives after he dies like the sun daily, for as the sun
died and was born yesterday, so the Osiris is born" or the soul is
reborn. 2 In the same way the annual sun was the type of the
soul in the gathering of "All Souls," that assembled on the day
appointed to pass frqm earth to heaven along the shining track. To
recur for a moment to the mummy type of transformation, the Shebti
or double shape, it can be shown that this figure also represented
the risen Christ of mythology;
The Christ is said to mean the anointed, but it cannot be that
grease is the root-meaning of so mystical a name. It is so, however,
for all that has hitherto been expounded. Chriso, Chrisei, Christes,
Chriesthai denote an anointing with oil or unguents, and the Christ
in this sense is literally the greased. Various languages show the
same result. But the root which yields grease supplies Kr worn
down in Egyptian to Ur for oil, and to anoint. IR, in Welsh, is oily,
unctuous matter; IRA, Cornish, to anoint; URO, Fijian, fat, grease ;
1 It is doubtful whether the doctrine of transmigration and reincarnation of souls
is not a Hindu and Greek misinterpretation of the Egyptian doctrine of transformation, and a mis-rendering of the typology. In the Egyptian eschatology of
the Two Truths of flesh and soul, blood and breath, the " Sen-Sen '' still dominated
in their expression, and if the first soul, the mummy, that represented the flesh
body of earth, did not transform into the second or pure spirit, was not re-generated, it was resolved in the place of dissolution just as if the flesh were resolved
again into blood, and the blood formed the Red Sea, the Pool of Pant or Primordial
Matter. Now, in their "Abred," the Druids possessed this same region of source
and dissolution. This subject will be pursued in a chapter on the Ka Image and
the Mummy Type.
. 2 Rz't. ch. 3

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

295

EWIRI, Oloma, palm-oil; HORU, Maori, red ochre ; KORAE, Maori,

to anoint with red ochre and oil; GUHR, English, a kind of ochre ;
OCHRA, Greek, coloured earth; GERU, Hindi, a kind of red ochre;
ICHIRA, Manyak, oil; GIRA, Kra, palm-oil; KIRA, Basa, palm-oil;
~KURO, Ako, palm-oil; UKARA, Bola, palm-oil; GEIR, Gaelic, to
anoint with grease; CHRIO . or CHRISO, Greek, to rub over with
colour ; CHRIESTHAl (Greek), to rub over with colouring matter ;
CHRISTES or CHRISTOU, one who colours, smears, or bedaubs.
Anointing the li~ing with oil was a mode of consecrating, but the
dead were consecrated first, and red ochre was one. of the earliest
substances employed, as in the Maori custom of preserving the
bones of the dead, which were exhumed periodically, scraped, and
re-anointed or rather re-clothed with HORU, or red ochre. So the
Hurons celebrated their feast of "All Souls "once every ten years,
when the dead were taken out of their graves, no matter in what
condition of corruption, cleansed from worms, 1 and carried once
more to their homes. They were collected from near and far for the
ceremony, and then were all laid in the earth together.
The human bones in the British mounds of Caithness were found
to have been coated over with red earth. This, which was practised
by other races, was the earliest mode of embalming and anointing
the dead, who were KARAST in their covering of ochre ; the red earth,
being an image of the flesh, preserved a kind of likeness to life. These were the men of the later palc:eolithic age, who had rudely
begun the art of embalming the dead, which culminated in the production of the Egyptian mummy, as the KARAST, in the Karas. Karas
denotes the burial and embalmment, and the corse embalmed (anointed)
becomes the KARAST. Karas is equivalent to the English corse
for the dead body; Gaelic and Irish Cras, the body; Greek Chros,
the body.
The Karas as the place of the mummy embalmed is extant in the
Irish CREAS, a shrine; CROISEE, French, transept of a church; the
CROUSTE (French Rom.), Arabic KURSIY; Turkish KYURSI for
the pulpit ; Irish CREAS and French (Rom.) CRES, for a grave.
The KAR-AS is the sepulchre as rest~ng-place below. And because
the circle and cross, as in the Ankh,-were typical of life, the Karas
and ancient graves were often cruciform, and the dead were laid
there with their arms crossed, hence the identity of the Karas and
the cross ; also of the KARAST and the crossed with the Christ, in
the sense of. the crucified.
The mummy image is the reduplicated shape, as the Shebti, the
alter ego, other self, or literally the double of the dead. It was a type
of tranformation, and as such stood up in the Karas as the re-arisen
image of the corse that lay below. It was the risen KARAST.
1. ~abbi Isaac declares tliat a worm in a dead body is a~ painful as a needle in
a hvmg one.

2g6

BooK oF :,rH-E

BEGINNINGS.

Chrestos is a Greek term applied to the sacrificial victims, denoting

them to be auspicious, and signifying good luck. This was the
Chrestos or Karast, the Maneros of the Egyptians, the divine victim
who, "in the likeness of a dead man," was carried round at the festival,
not, says Plutarch, to commemorate the disaster of Osiris, but by
way of wishing that things might prove fortunate and auspicious. 1
in the African- Pepel language KRISTO means an idol or divine
image, and in this the worshippers had their Christ independently of
the Greek or of Christianity. It represented the primitive type of
the mummy or.Mamit, as did the figure of the deceased in Egypt or
Assyria, the one that was embalmed and anointed as the KRAST, the
Egyptian original for the name .of Christ. But, to return.
On St. Leonard's Day each tenant of the manor of Writtel paid
to the lord for every pig under a year old a halfpenny, for every yearling pig one penny, and for every hog above a year old twopence, for
the privilege of pawnage in the lord of Writtel's woods. The payment was called Avage, 2 or A visage. A ph, in Egyptian, is the hog or
boar, and Aph-age would be boarage. Also, Sekh is to remember,
remind, memorize, and Sak, to bind, direct, order, execute. So read,
Aphisak is the tenure of pawnage in the woods. As many of these
payments show that the tenure was religious, the name of Writtel
may denote an ancient religious house or lands.
A belated equinoctial custom is apparent in the hundred of
Knightlow, where a certain rent is due to the lord called Wroth (or
Warth) money, or the Swarff Penny, payable on Ma:rtinmas Day in the
morning, at Knightlow Cross before_ sunrise. The person paying it
has to "go thrice about the Cro_ss and say 'The warth money,' and
then lay it in the hole of the, said Cross before good witness "; the
forfeiture for non-payment in the prescribed manner being 3os. and a
white bull.S The cross is a certain sign of the equinox.
WRATH is the name of a pillar, a prop, ergo the cross, as the Hindustani URUT is a cross-beam, the Irish UIRED, a: pillar, column, or
stone cross. The_ Egyptian Run are cross-shaped, as gates,4 and the
horizon, or crossing, is also the RUTI. The same word "RuT"
means to engrave in stone, figure, retain the form, the earliest
writing, and it passes into the name of writing. But this custom of
payment at the Wrath or Cross must have been a survival frqm the
Stone age,_ when there were no written documents. The cross is -a
sign of the Kart (Eg.), the orbit, or circuit of the two heavens,
and Wrath is equivalent to Kart. The pq.yment was made at the .
cross because the course was completed, and cross and course are
synonymous. Also the stone cross served the same purpose as the
making of the cross for a signature of covenant. The "SWARFF
and Osiris. Herod. b. ii. 78.
Blount's Law Dictionary, 1717.
Dugdale, An#q. of Warwickshire, I7Jo, vol. i. p. 4
Eg. Sal. B?it. Mus. 254.

1 - Of Isis
2

3
4

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BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

297

penny" probably denotes the KHERF penny (Eg.), an offering of firstfruits by which homage was paid, now represented by the GLEBE.
The Scottish WRATH for. food and provender tends to identify the
offering as the- prov~sion penny.
The four cross-quarter days of Whitsuntide, Lammas, Martin mas, and
Candlemas are doubtless the most ancient quarter-days, or gules, as
witnessed by the rents still paid on them, especially in Scotland ; and
as these were markings of the solstices and equinoxes, they are now
some 3,000 years behind time. Lammas, for example, preserves the
Egyptian Rem, or measure of extent. The determinative of Rem is
the arm as type of the extent ; and the charter for Exeter Lammas
Fair is perpetuated by the sign of an enormous glove, which is stuffed
and carried through the city on a long pole decorated with flowers
and ribbons. It is then placed on the top of the Guildhall as a token
that the fair .has begun, and when the glove is taken down the fair
terminates. 1 The glove takes the place of the hand or arm, the
sign of Rem (LIM-it), the measure, and the hieroglyphic is the same
whether on the top of the Exeter Guildhall or the Tower of Anu, or
in the caves of Australia. One form of the Rem (Eg.), measure, is
a span, that is, a hand, used as we measure by the foot. The
human body supplied the first hieroglyphics, and these were afterwards supplemented by the productions of man. So the glove follows
the arm. and hand. It was customary, at one time, to give glove-silver
to servants on Lammas Day, but this was not the only limit in time
thus marked. Gloves were likewise given on New Year's l)ay, as
well as glove money. The word glove still retains the value of Kherf
(Eg.), a first form, a model figure, a primal offering.
Tander and Tandrew are Northamptonshire names given to St.
Andrew, supposed to be corruptions of the Christian name. St.
Andrew's or Tander's Day used to be kept with ancient rites and
ceremonies, amongst which was the exchange of clothes, the men.
being attired as women, the women habited as men. 2 The day has
receded to November 30, but the change of raiment identifies the
custom as belonging to the equinoctial crossing. The type of the
" Saint" Andrew is the cross. An (Eg.) means to repeat, to renew
the cycle, and is the name of the crossing where the cycle was
renewed. Teriu (Eg.) is the two times, the circumference. Andrew,
like so many more saints, is an imposter, a personification of the cross,
which has been assigned to him as his symbol. Hence it cqmes that
the Maltese Cross, called by the name of " Saint " Andrew, is found
to be the ideograph of the old god Anu of Assyria; and neither he
nor his emblem, nor the Egyptian two times (Teriu), represented by
the cross, could be derived from the Christian Andrew. The singed
and blackened sheep's head that used to be borne in procession before
1

Every Day Book, vol. ii. p. 1059.

Sternberg, Dialect and Folklore of Nortlzamptonsleire, p.

183~

BooK OF THE

BEGINNINGs.

the Scots. in London on St. Andrew's Day was probably the antithesis
to the ram of the spring equinox,! just as the black bird of autumn
is opposed to the bird of light. Tander's Day regulates the commencement of the ecclesiastical year. The nearest Sunday to it,
whether before or after, constitutes the first Sunday in Advent, and
Tander's Day is sometimes the first, sometimes the last festival in
the Christian year. 2 This, again, relates the day to the equinox, and
keeps up the dance of the crossing, but at the beginning of the lunar
year, still kept and correctly adjusted by the Jews about the time
of the auturrin equinox.
Shau, in Egyptian, is ~he English sow. The word Sha also denotes
all forms and kinds of commencement, beginnings, and becomings.
Now the people in the parish of Sandwick, in Orkney, kept what
they termed Sow-day on the 17th of December, upon which day
every family that had a herd of swine killed a sow. 8 Th~ Egyptians,
according to Herodotus,. held the swine to be impure, but they had
. their Sow-day. One day in the year (at the full moon) they sacrificed
swine to the MOON and Osiris. He knew why they did it, but
thought it becoming not to disclose the reason. 4 The sow was a type
of Typhon, and the time of Typhon began at the autumn equinox.
Anent this time we learn that from Michaelmas to Yule was the time
of the slaughter of Nairts. 5
It appears to me that the Nairt here slain in the Typhonian time
was an infertile animal named from its not breeding. Narutf (Eg.),
the variant of Anrutf, is the barren, sterile, infertile region in the
Ritual. Neart also is an English name of night.
Nai-rut (Eg.)
denotes the negation of the race, or non-fertility. Sow-day was so
ancient that there was no tradition concerning its origin, and if the
17th of December represented by the natural lapse of time that 17th
of Athyr (September in the sacred year) on which Typhon shut up
Osiris in the ark, 6 the custom was, indeed, most ancient.
The tinners of i:he district of Blackmore,. Cornwall, celebrate
"Picrous Day," the second Thursday before Christmas Day. It is
said to be the feast of the discovery of tin by a man named Picrous:
There is a, merry-making, and the owner of the tin stream contributes a shilHng a man towards it.
Tin in Egyptian is Tahn, which is also the eye of Horus, and the
halfway Of heaven, that is, the equinoctial division where the eye
constellation is found. The division is Peka (Eg.), our Pasch or
Easter. Res (Eg.), to raise up, is also determined by the same
sign, the half-raised heaven. Pekh-res (Eg.) is the half-way heaven
2 Book of Days, vol. ii. p. 636.
Brand, St. Andrew's Day.
Brand, Martinmas.
.
. 4 B. ii. 47
5 Laws and Constitutions of Burglts, made by King David the First at the New
Castell upon the Water of Tyne, t'n the Regiam Majestatem, 169<>, ch. io; Of.
Buchers and Sellers of Flesh.
6 Plutarch, Of Isis and Osi?-,s.
. __
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BRITISH SYMBOLICAL CusToMs AND EGYPTIAN N AM IN G.

99

of the equinoctial division. As before said, many of the equinoctial

festivals were transferred to the time of the solstice, as the initial
point of the uprising.
St. Thomas's Day is observed in some places by a custom called
" Going a Gooding." The poor people GO ROUND the parish and collect
money from the chief people for the keeping of Christmas. Formerly a
sprig of holly or mistletoe was presented to those who bestowed alms.
Going round, peregrinating, is the essential meaning of Gooding.
The good-time is the periodic festival. Khut (Eg.)- signifies to go
round, travel circularly, make the orbit, circuit, circle, cycle.
Har-Khuti, god of both horizons, is the deity of going round, the
good or Khut god. The devil has the character of the goer round,
and he is called the good man. The fairies go in circles, and they
are the "good folk." Going gooding is the same as going gadding round
about. Khut is to shut and seal, to catch and keep hold. And in
the customs of Valentine's Day, catching and clasping of the person
is a salute equivalent to .the salutation "Good Morrow.'' 1 The going
round from house to house to sing the "Good Morrow, Valentine," is
identical with the going a-gooding. Orie form of Har-Khuti, the god
of going round, is Tum, whom the Greeks called Tomos. Gooding is
based on going round, making the circle as a symbol of a completed
cycle of time. In this sense the last Sunday in Lent is designated
" Good-pas Day ; " the six Sundays being called Tid, Mid, and Misera,
Carling, Palm, and Good-pas day. Kh.ut-pesh (Eg.) is the extent
~f the circle-making. The Khut as place was the horizon of the
Resurrection. And the "Good" Friday is the Khut Friday. Nor is
the hieroglyphic missing.
The Khut-ring is a seal and sign of reproduction, restoration, and
resurrection, and the kings of England, according to Hospinian, had
a custom of hallowing rings with great ceremony on Good Friday to
be worn as an antidote to sickness.
The greater number of popular customs and festivals belong to the
vernal equinox, although some of these have been shifted to the
Winter solstice to celebrate the later new year, and others have got
belated through not being readjusted in the course of time.
Train, in his History of the Isle of Man, 2 relates that the Christmas
waits go round from house to house at midnight for two or three
weeks before Christmas. On their way they stop at particular houses
to wish the inmates " Good morning." The fiddlers play a piece
called ANDISOP. Anti (Eg.) is to go to and fro. Sop (or Sep)
is a time, a turn, as is midnight and the turn of the year, the
solstice. But the true time of to and fro was equinoctial. The
dancing, mocking, and mixing were all connected with the vernal
equinox and the sun's ascent from the underworld.
Formerly it was a custom ~n Somersetshire for the youth of both
1 Brand.
2 1845, vol. ii. p. 127.

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..

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A BooK oF THE BEGINNINGS.

300

II,

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sexes to assemble beneath the thorn-tree at midnight on Christmas

Eve or on old Christmas Day, and listen for the bursting of the buds
into flower. It was said by one village girl that "as they came out,
you could hear 'urn haffer."
The word haffer has been given by Halliwell and others as
meaning to crackle, patter, make repeated loud noises. But it is
more likely a derivative from HFA (Eg.), to crawl like the snake
or caterpillar. Thus hearing them haffer would be to hear their
stealthy movement in opening, their heaving. A form of the word
HAu (Hfau) means first-fruits, and yields our name of the haw or
thorn-tree. The ceremony had doubtless been put back to Christmas.
In the Scilly Isles the young people had a pastime on Christmas Day called Goose-dancing, in which the sexes changed clothes
with" and wooed one another ; vieing with each other in politeness
and gallantry.l
In Egyptian Kes is to dance, also to bend and sue, entreat
pronely, abjectly. Khes is a religious rite, and m~ans to reverse,
turn back, and is connected with the turning back of the sun from
the lower solstice.
Not long ago the festivities of Christmas commenced at Ramsgate,
Kent, with a strange procession, in front of which was carried
the head of a dead horse, affixed to a pole fou,r feet long ; a string
was attached to the lower jaw and pulled frequently, so that the head
kept ~napping with a loud noise. The people who accompanied the
horse's head were grotesquely habited, and carried hand-bells; the
procession went from house to house with the bells ringing and the
jaws snapping, and this was called going a-HODENING. 2
Our word head is the Egyptian Hut, head and height. Hutr (Eg.) is
the going horse. The winged Hut was a symbol of the sun, and the
horse was also adopted as a type of the swift goer. Hutu (Eg.)
means one-half or halfway round the circle. One Huti image is the
demoniacal head on a staff, the ideograph of throat and swallowing.
The action of th~ horse-jaws suggests that of swallowing. Huter
is a ring, and they made the ring in going round a-hodening.
The Hut (Eg.) is the good demon. And the horse-head was
typical of the Hut and of the horse constellation, Pegasus, which
the sun at one time entered at the turn of the Winter solstice some
five thousand years ago. Uttara-Bhadrapada is the t:wenty-seventh
lunar mansion in the Hindu asterisms, partly in Pegasus. This was
the point at which the sun began to mount, hence the winged horse.
The horse-head was the Hut (Hutr), the good demon threatening
and terrifying and overcoming the powers of darkness. The horse
was a substitute for the ass of Sut-Typhon, which was condemned at
a very early period in Egypt, so early as to be almost absent from the
monuments except as the symbol of Typhon. If for a moment we
1

Troutbeck, 1796, p. 172.

Brand, Christmas.

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BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

301

restore the ass, then this "hodening," with the horse's head and
snapping jaws is the exact replica of the jaw-bone of the ass with
which the Jewish solar hero slew the Philistines. The Hebrew
mythology made use of the ass instead of the horse ; the ass on which
the Shiloh rode, the Shiloh being the young hero, the avenger of his
father; in the Hebrew myth Shem'-son. The singing of carols at
Christmas is still called hodening.

It is not known why our ancestors chose the 26th of December,

called St. Stephen's Day, for bleeding their horses, but people of all
ranks did so. Aubrey 1 says, " On St. Stephen's Day, the farrier came
constantly and blooded our cart-horses." Tusser refers to the same.
custom. The Pope's stud were also bled and physicked on this day.
Now in Egyptian STEFU means to sacrifice, to purge, purify, and
refine; this includes bleeding and physicking. Stefu is also a name
of the Inundation, which in the mystical aspect was the periodic flow
of blood. The blood-letting was probably a comminated form of
sacr-ifice, hence we find it is called " sacrificing."
The game of " Snap-dragon," played. by children at Christmas,
belongs to the solar allegory. Raisins are snatched out of the blue
flame of burning spirits or from the keeping of the dragon. The word
snap is the same as Snhap (Eg.), to take hastily, but Snab (Eg.), fire,
sparks, to burn, is the more appropriate, and it renders snap-dragon as
the fiery dragon. Snab (Eg.) also signifies configuration, and Snab,
to retreat and flee, expresses one part of the performance.
The yule log in Cornwall is called a Mock ; in English the Mock is
a stump or root of a tree. This is the old stock of the symbolical
tree of the old year, which was renewed from the branch annually.
Log or Rek (Eg.) is time, reckoning, rule. Mak (Eg.) is to regulate,
and the Christmas Eve was regulated and reckoned by the log, in this
instance by burning it. But the Mock is more than the stump or root
of a tree. It is the name of the wake or watch ; the children being
allowed to sit up to watch the log a-burning and drink to the Mock,
and keep up "Mag's diversion." Makh (Eg.) means to watch, think,
consider, and this was the watching. Also the name shows that the
festival was removed from the equinox to the time of the solstice, as
the Makha (Eg.) is the balance, scales, the emblem of the equinox.
The Christmas tree will be especially treated in the " Typology of the
Tree," but it may be necessary to say a word here in season.
A writer in the Revue Celti'que, Mr. David Fitzgerald, has lately
argued that the TREE BAAL, and not the divinity, is the origin of the
name of "Beltene" for May. He says :-"The theory that the first
element is the name of an old solar or fire god has many adherents yet,
not by any means confined to the class of the superficial and half educated. The following, however, would seem to be the true explanation.
First, the Northern antiquaries seem to have been quite accurate in
1

Remains

o/ Gentilis~J MS. Lansd.

226.

J02

BooK OF THE

BEGINNINGs.

seeing a representative of the world-tree in the may-tree, or may-pole,

and the Christmas tree. The usage yet survives in Galway, Donegal,
Westrrteath, and elsewhere of planting a may-tree or rr1.ay-bush (CratznBealtain, Dos-Beltai1t) on the dunghill or before the farmhouse door,
and eventually throwing it into the bonefire. The name of the festival, Ld Beltene, was the same as Ld Bile-tenz"dh (or Bele-tenidh), Day
of the Fire-Tree, and came from the bonefire and may-tree usage."
Philology by itself can settle nothing from lack of the ideographic
determinatives, hence the eternal wrangle over words when divorced
from things. Baal may denote the god or the tree, the star (Sothis)
or the pyramid, or several other variants.
La Beltene, to begin with, is the day of the Baal-fire, and LA (Ra)
is the Egyptian name for DAY. The tree is earlier than the sun-god, .
who was.born anew at the time of the vernal equinox, and Beltene
applied to May is but a belated equinox. The log of the old year
_is now burned at Christmas, when the birth of the branch, shoot, or
divine Child is celebrated. This festival belongs to the end and
re-beginning of the -equinoctial year, the 25th of March. The god
then reborn was the solar son, the new branch of the old tree. But
there was a still earlier solstitiai beginning and ending of the year
determined in Egypt by the heliacal rising of Sothis the Sabean
Bar, or Baal, who was born as the Child of the Mother, one of whose
types, we shall find, was the tree. This time corresponded to our
Midsummer.
The boundary of each Cornish tin mine used to be marked by a.
tall pole with a bush at the top of it, and on Midsummer's Eve these
were crowned with flowers~ 1 The tree of the year and the boundary
had typically blossomed anew at the time of the summer solstice.
And at Whiteborough, a large tumulus with a fosse round it, near
Launceston there was formerly a bonfire on Midsummer Eve, with
a large pole in the centre surmounted by a bush, round which the
fuel was piled- up for burning.
The tree as Bar, Baal, Bole, or Fur, is a symbol of the god Baal
which can be bottomed in Egypt only, where the imagery is yet
extant.
The tree was a type of Baal before pyramids were built, and there
the pyramid had superseded the tree, as the symbol of Baal or Bar,
that is, Sut, Sebt, or Sothis. Ber, the supreme height, the roof, determined by the pyramid, and star, is identical with Bel or bole for the
tree, and the tree as Baal is a type of the god Baal whose other
type is the pyramid. In proof of this the tree-type still interchanges
with the pyramid for the Christmas symbol. In Germany the
pyramid is a form of the Christmas tree, and in England small pyramids made of gilt evergreens used to be carried about in Hertfordshire at Christmas time.
I

Brand, Midsummer Eve.

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il

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.l
,)

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BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN N AM IN G.

303

In the 11eighbourhood of Ross, Herefordshire, it is customary for

the peasantry to carry about a small pyramid on New Year's Day
built up of fruit and leaves, which takes the place of the tree.l
The pyramid is an ideograph of Ta, to give, and the pyramidal
tree is loaded with gifts for the children. The FIR-tree is pyramidal,
named from the same root, and chosen for its shape as a Christma!:l
tree, or a FIRE-tree.
This permutation of tree and pyramid shows we have both types
of Baal. The fir-tree adds another application of the name, and it
agrees with.Afr (Eg.), the name of fire. The fire-tree adds another
type of Baal, the fire-god, who has at least three names signifying
fire, the fire of the Dog-star. The Baal-fire then, it is repeated, belongs
to Midsummer and the rising of Sothis, visible as the D'og in the
tree, and the emblems imply the cult to which they belong in whatsoever land they may be found. The log now burned at Christmas
was represented by the tree, or fire..,wheel, or besom once burned at
Midsummer, not because the sun was then about to descend in the
circle of the year, but because the star had risen that opened the
new year ; the fire in heaven was once more rekindled, the time and
tide of plenty had come again, another branch had sprouted. on
the eternal tree, and the merry-makers wore the young green leaves,
and burned old brooms, and relighted the sacred annual fire, the
Need-fire, as it was called, which can be interpreted by the Egyptian
Nat, to compel or force, as in the Old German NoT-FEUR; Nat, to
salute, address, exhort, bow, incline, hail, help, and save. Nat is also
a name of the heifer-goddess Isis, and in the year 1769 a heifer, 'the
type of Nat (Neith), was sacrificed in the Need-fire kindled at that
time in the Island of Mull. This was the offering and tribute likewise
c~lled Nat (Eg.).
For years it was a subject of wonder to me why Egyptian offered
no explanation of the name of fire found as TAN, in Welsh ; TEINE,
Irish; TEINE, Gaelic; TEEN, or THUN, Chinese; DANU, in Hindusti:mi; TENA, Soso; TEENE, Salum, firewood; TEINE, Irish, a firebrand ; TINE, Cornish, to light a fire ; TINE, English, to kindle a
fire; and TINDLING, for firewood. Each of these is a worn-down
form of a word represented by the Welsh TEWYN, in which the w
stands for a K, and the full word is found in the Persian, TIGIN for fire.
In Egyptian the root AKH means fire, and in the African languages,
AKAN, Bode; IKAN, Anan; AGUN, Udom; OGON, Akurakura;
UGONI, Rungo; EKANG, Haraba, denote fire; and UKUNI, in Swahili;
!KUNI, Matalan ; EKUNI, Meta ; .0GUNO, Egba ; TEGENA, Soso;
IGINIO, Aku; EKUAN, Afridu, are the names of firewood. Akh is an
abraded Kakh, as in CHECHI (Swahili), a spark; KOKA (Ib.), to set
on fire; CHIK (Uraon), fire; KAGH (Persian), fire; and T'JIH or
T'KIH (Bushman), fire, the T .being a click. With this click, or the
1 Fosbroke, Sketcltes oj' Ross, p. 58.

A BooK OF THE BEGINNINGS.

304

Egyptian article prefixed to the Akh, fire, we obtain TEK, a spark,

to spark, and sparkle. KAR-TEK is a title of the Goddess of the
Great Bear and Mother of Baal; meaning the spark-holder. Now,
the Baal-fire, the Need-fire, was always sacredly reproduced FROM
THE SPARK in the annual ceremony, and "TEK-EN" means the
fire at the spark. The word TEKHEN is extant in Egyptian for
winking with the eyes-that also sparkle. Teken accounts for the
'Persian TIGIN, and Welsh TEWYN, on the way to TEINE, TINE,
TIN, or TAN, for the fire of Baal which was kindled from and was
representative of fire as the divine spark. The DAWN of the Druids
and Barddas was the divine spark of inspiration, the fire from heaven,
and T ANE in Japanese is the creative fire, ferment, cause, origin.
It was a custom formerly and not many years since in Leeds and
the neighbourhood for children to go on Christmas Day from door
to door, singing and carrying a "WESLEY-BOB." This was made of
holly and evergreens, formed like a bower, with a couple of dolls placed
inside, adorned with ribbons. The Wesley-Bob was kept veiled or
covered until they came to a house-door, when the two dolls in their
leafy niche were exhibited during the singing of a ditty.
At Huddersfield the children carry what is there termed a" WESSELBOB,'' consisting of a large bunch of evergreens, hung with fruit, and
decked with coloured ribbons. They sing a carol of "Wassailing."
"Here we come a wassailing
Among the leaves so green."

Wassail is said to mean Wish-health or wholeness. The "Bob"

in the Wesley-Bob answers to Beb (Eg.), a niche, to go round, circulate. Beb7 t (Eg.) is a branch, and a place. Ba means wood, leaves,
and B, a place. The Bab or Bub, is a place or niche made of green
leaves, carried round.
But the form Wes-ley may denote another origin than wassailing.
Uash (Eg.) is to invoke, call; English, wish. Lui (Rui) is the door.
The Wesley-bob is carried from door to door, and the good wishes
are there expressed. At Aberford, near Leeds, the two dolls were
borne about in the same way, but the bob was called the Wesleybox. Box is the Bekh (Eg.), the birthplace. It was a name of the
solar birthplace in which the genitrix brought forth the child. The
two dolls, po doubt, represented the mother and the child brought
forth at Christmas instead of at the equinox. 1 Elsewhere the Wesleybob appears as the" vessel" called the "Vessel-cup," which merely
reduplicates the name. When the vessel or box is uncovered, the
The cup,
carol of the "Seven Joys of the Virgin" is sung. 2
vessel, bekh, and beb, each typified the womb of the Genitrix.
The Christmas-box and Boxing-day are supposed to be named
1

Dyer, pp. 483, 484.

Ibid. p. 464.

BRITISH SYMBOLICAL CusTOMS AND EGYPTIAN NAMING.

305

from the begging boxes in which giftswere deposited on Stephen's

Day. Boxing-day is begging-day. In Bedfordshire there formerly
existed a custom of the poor begging the broken victuals of the rich
the day after Christmas.1 It is .. still the day on which the annual
begging is done on a national scale.
In Egyptian Beka means to pray, solicit-that is, beg. Bak is a
name of the servant, the labourer, the menial. Boxing-day is the
servant's day. The X represents an earlier K, and BEK-ing is identical with begging. Back, to bow, is a cognate of the same group
answering to Beka (Eg.), to pray. The boxes used by the Romans
for receiving the contributions at rural festivals were called Paganalia,
the box being a type of praying or begging. Bak is the variant of
Pag, and the Pagan is not only the peasant in the country, but the
servant, the labourer, the Bak. The Latin Pagus is a division the
same as Pek-ha (Eg.), and the Bak-ing, or beg-ging-day, commemorates the solstitial division of the year, the Pekha of Christmas,
which had been removed from the time of Pekh, or Pace, our Easter.
The name of Bakshish is in use from Egypt to India, and is doubly
connected with the name of the gifts sacred with us to the Boxingday. Egyptian will tell us why. SHUS is the name of the servant
and follower. The Shus-en-Har were the servants and followers of
Horus in pre-monumental Egypt. Baka (Eg.), to beg, pray, and Shus
(shish) the servant, yield Bakshish as the present solicited by the
servant and follower. Shus (Eg.) also means food, and Bak-shus will
read the servant's food. With us the gift is given at Christmas under
the Christian dispensation. But in the hieroglyphics the BAK hawk,represents the Har of the resurrection, who was brought forth from
the Bekh at the time of the spring equinox, hence the Egyptian
Boxing-day was equinoctial.
Hogmena, or Hogmanay, is the Scottish name for the last day of
the year. The Hog, or Hock with us, as in Egyptian, denotes a time
and a festival. Hak (Eg.) is a time, a festival, and the double Lion
shows it was at the end of a year, the equinoctial year, whereas our
Hogmena is solstitial. The Hog-Colt, or Sheep, is the one-year old.
The Hock-Cart is the last, the harvest-home load. A shilling is a
hog, twelve pence, as the year consists of twelve months. Mena
(Eg.) denotes the end and death. Hogmena is the end or death of
the year, the time, the completion of the cycle. Hence the festival;
and because it is the death of the old year, the festival is pre-eminently
a celebration by the young.
In Scotland the children go round begging food, oatcake being the
principal offering. Each child used to be presented with one quadrant
section of oatcake, which identifies the corner of the circle. The
1

VOL. I.

Dyer, P 493:
X

BooK oF THE

BEGINNINGS.

cakes were expressly prepared beforehand. The Egyptian Hak-ing,

so to say, is begging. Heku, is to supplicate; Hekur,. to hunger;
Hekau is food. The children cry"Hogmenay,
Trollolay,
Give us your white bread and none of your gray."

Hekau equates with Kamhu as the riame of some kind of bread, 1

and Kam-hu reads black-white, the equivalent of gray. TRURERU-RA (or Tru-lelu-lay) means time, children (or companions
going round), to give, and the whole may be rendered-" Hogmenay,,
the end of the year, is the time for gifts to the children who go
round." The giving of gifts to the young is emphasised with an
appropriate moral in these words:'"Get up, guid wife, and binna sweir,
And deal your cakes and cheese while you are here,
For the time will come when you'll be dead,
And neither need your cheese nor bread." 2

The demand is compulsory, and the bread and cheese are termed
Nog money. Nog is the Egyptian Nek, to force compliance.
In a Derbyshire masque at Christmas, the mummers perform a play
of St. George, in which he fights with and slays a character named
" Slasher." The doctor is called in and applies his bottle to the
fallen Slasher's mouth, which brings him to life again. Then the
Slasher is addressed : '' Rise, Jack, and fight again ; the play is
ended." 3

They had a custom at Ashton-under-Line of shooting the Black

Lad on horseback. He was supposed to represent a black knight
who formerly held the people in bondage, and treated them with
great severity.
The Scotch " Quhite Boys of Yule," perform a drama of St.. George,
in which Black Sambo is the opponent of the good divinity. The
black knight and Sambo are reliquary representatives of the Akhekh
of darkness, the oldest personification of the Typhonian monster.
Horus the George of Egypt, as the opponent of darkness, was the
white god. These contests are forms of the battle between Horus
and Typhon in the Eschatological phase, and of light and darkness
in the earlier time.
The "Quhite Boys" represent spirits, and in Egyptian Akhat, the
equivalent of Quhite, means white and a spirit, the white sun-god,
Horus, or Hu, into whom the black Kak transforms.
Mummers disguised as bears and unicorns were particularly
prominent in the grand scene of Christmas mumming,4 and the
1
3

Lep. Denk, ii. z8.

Dyer, Popular Customs, p. 469.

2
4

Brand, New Year's Day.

Dyer, p. 461.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

307

unicorn and bear a:re the types of Sut and Typhon, the oldest form of
the Mother and Son in Mythology.
Christmas mummers in Hampshire are called Tip-Teerers. Tipter (Eg.) means the commencement of the season.1 Tep is the first
and ter a time Loaf-stealing was one of the practices of the TipTeerers, and Teb (Eg.) is a loaf. They were dressed up fantastically
and danced. Teb is to dress up, clothe, crown, and tep means to
dance. It was necessary that the mummers should be transformed
as the winter solstice (or spring equinox) was the time of transformation. This was effected by the two sex~s exchanging their clothes.
This scene of transformation is as sacredly preserved in the Christ,
mas pantomime. And the exchange of sex illustrates the same trans:..
formation as is illustrated in tbe book of the dead when Osiris. goes
into Tep, and is transformed into his soul, from the two halves, who
are Horus the sustainer of his father and Horus who dwells in the
shrine, or" the soul of Shu (male) and the soul of Tefnu" (female); 11
these two constitute the one, and are symboled by the mummers'
change of dress and blending of sex.
The going from house to house to partake of Christmas cheer
indicated the going forth of the sun or Osiris from the lowest sign.
The blackened faces were symbolic of the dark depths in which the sun
had been buried. Masking, disguising, blind-man's buff, blackening,
bowing, and bobbing, all forms of suppression and effacing of self,
were characteristic of the Christmas mummeries, in keeping with the
.lowly and benighted state of the sun. It was a common superstition,
that at twelve o'clock on Christmas Eve the oxen in their stalls would
be found on their knees, all things preserving the lowliest attitude.
In antithesis to these, the summer solstice was the sign for carrying
about . the giants in the ~idsummer pageants. The giants were
represented on stilts. In Marston's Dutch Courtesan, .one of the
characters says, "Yet all will scarce make me so high as one of the
giant's stilts that stalks before my Lord Mayor's pageants." The
morris dancers are raised. upon stilts. Their chief time is May-day.
The celebrations of the equinox are for the sun that rises up from the
water boundary. Some of these have got belated so far as May.
Mur (Eg.) is the water limit of the land, and RES is to raise or be
raised -up ; also it is the name of the south toward which the sun is
ascending.
Our transformation scene at the Christmas-tide is merrily made to
call up the light of laughter in the young -eyed. The Aleuts in their
cold north region took theirs more solemnly in terrible earnest. Their
traditions tell of certain mysterious dances :Oeld by night in the month
of December. They divided the sexes, the men being placed far
1
2

Great Har. Pap. An. of Ram, iii. pl. 53-12.

Egyptz'an Faith, ch. 17, Ritual.
X 2

A BooK oF

THE

BEGINNINGS.

apart on one side, the women on the other, this being -the solstiCe.
In the midst of each party a wooden figure was set up. Then they.
all stripped naked, except for the wearing of a huge mask which
limited their sight to a small circle about their feet. It was death'
to lift the mask, or for the one sex to look on the other, and they.
danced on the snow naked to the arctic night, before the image. 1
This was their mode of mumming, this was their celebration of the
transformation of the sun in the passage through the Meska. I.t
was the incarnation of the Child, for even while they danced it was
held that a KuGAN descended and entered the symbolic figure. This
-was the spirit of the renewal often figured as the Messiah and Saviour
Child of other mythologies.
In Egyptian Khu is a spirit, and Khen, to alight, rest, reveal. This
was the significance of the KUGAN. When the pantomime was over
the 'image was destroyed, the masks were broken and thrown away..
The Kugan is the transforming spirit, who, in Egypt, was the
beetle-headed Khepr., and it is noticeable that in the Xosa-Kaffir
dialect a peculiar kind of sacred beetle is called a QUGANE.
The mask was also used by the Thlinkeets to place over the face
of the dead.
Our English pantomine still preserves the imagery of the Egyptian
Ritual, and scenery of the Meska, the place of re-birth. The
Meska is our Mask, and the mask plays a g~eat part in the pantomime. The Meska was the place in which the Mum (the dead)
transformed. The Mime in the mask .represents the mum or mummy.
In the Bask the Mamu is the ghost or hobgoblin, and to mam or
mum is to mask in a hideous manner, in fact, to personate the dead,
as was done by the African Mumbo-Jumbo. In German the ghost
or bugbear is the mummel. The "masks" of the pantomime
are the mummels, or mummers of the underworld, ~ho undergo
their change or transformation. The two worlds, lower and upper,
are represented, and the change from the one to the other is
portrayed in the transformation scene with its emergence from
the domain of gnomes, fairies, giants, sprites, into the upper world
of common day or daylight, the fun and frolic, dancing and feasting of which are symbolical of heaven. And the gods are still
there in person. The great Mother in her ancient type of the
Dove (Columbine) and the Ancient of Days, the old father or
pantaloon ; the clown and harlequin are the two brothers Horus,
the clown, Kar-nu (Eg. inferior type) is the elder or child Horus,
and harlequin is Har, the younger, the spiritual type; Har of the
resurrection with the power of becoming invisible, or a spirit among
mortals.
A few things in common at starting may be sufficient for the
1

Bancroft, vol. iii. p. 145.

BRITISH SYMBOLICAL CusToMs AND EGYPTIAN NAMING.

309

foundations of languages, colonies, and civilisations, which grow up

unlike in their surface features. What they had originally in common
may be either outgrown or mossed over. If they grow at all there
will be divergence amongst the branches, although they spring from
the same rootage. Here, however, the supreme surprise is the amount
of Egyptian material still extant as English ; but more than enough
will have been produced in illustration of the "hieroglyphics in
Britain," the Egyptian "origines in words," and the Egyptian naming
of our "personages " and symbolical customs.

Aye. keeping their eternal track,

The Deities of old
Went to and fro, and there and back,
In boats of starry gold.
For ever true, they cycled round
The . Heavens, sink or climb;
To boundless. dark a radiant bound,
And, to the timeless, Time:
Till, mortals, looking forth in death
Across the deluge dark,
Besought the Gods to save their breath
In Light's celestial Ark.
To the revolving Stars they prayed,
While sinking back to Earth;
"In passing through the world of Shade,
Oh, give us thy re-birth!"
And, ever a Sun~ beyond the Sun,
Quickened the human root
With longings after life, that run
And spring with heavenward shoot.
Their yearnings kindled such a light
Within them, so divine,
That Death encompassed them with night,
To show the starrier shine.

SECTION VIII.
EGYPTIAN DEITIES IN THE BRITISH ISLES.

ACCORDING to Cresar, the Druids worshipped Mercury in particular,

and possessed many images .of the god. They regarded him as the
inventor of all arts, looked to him as their guide of ways on
their journeys, and considered him to have great influence over
mercantile transactions. Next to Mercury, they adored Apollo,
Mars, Jupiter, and Minerva. " Concerning them, they have almost
the same opinion as other nations, namely, that Apollo wards off
diseases, that Minerva instructs them in the principles of works and
arts, that Jupiter holds the empire of heaven, and that Mars rules in
war. To him, when they have determined to engage in battle, they
generally vow those things which they. shall have captured in war.
When they are victorious, they sacrifice the captured animals, and
pile up the other spoils in one place. The Gauls declare that they
have all sprung from their father Pluto; and this, they say, was
delivered to them by the Druids." 1
" Cresar's statement, that the Druids worshipped Mercury, Apollo,
Mars, Jupiter, and Minerva, is of the same base metal as the statement of more modern writers-that the Buddhists worship the
Trinity, and that they take Bud_dha for the Son of God." So says
Max Muller. 2
.
Cresar, however, as we shall find, knew what he was talking about.
Such divinities as were familiar to him he identified by their nature,
and transliterated their names accord1ng to Roman equivalents. So
far as it went, Cresar's statement is entirely true and trustworthy.
It is supplemented by Richard of Cirencester, who writes of the
Britons thus : "Among their. gods, the principal object of their
worship was Mercury. Next to him they adored Justice (under the
name of Astarte), then Apollo and Mars (who was called Vitucadrus), Jupiter, Minerva, Hercules, Victory (who was called Andate),
Diana'- Kubele, and Pluto." 8
1
2

Caesar's Commentarz"es, b. vi. ch. xvii. and xviii.

Chlps, vol. iii. p. 25 r.

a B. i. ch. iv. 4

312

A BooK

OF THE

BEGINNINGs.

Dionysius Periegetes sings :" Upon the ocean's northern coasts are found
Two British islands fronting to the Rhine,
Where in the sea he disembogues his stream ;
Of these th' extent is vast, no other isles
To the Britannic justly can compare :
Islets adjacent lie, wherein the wives
From the Amnites' distant shore perform
Due rites to Bacchus thro' the livelong night,
Deck'd in the dark-leav'd ivy's clustering buds,
While the shrill echo of their chaunt resounds :
Not so, upon Absinthus' Thracian banks
Bistonians hail the harsh Iraphiote ;
Nor thus, around the dark-gulPd Ganges stream,
The Indians with their sons on Bacchus call,
Noisy and loud, amid the festive scene,
As shout these women, 'Evoe' to their god."

.Geoffrey, in his Hz's tory, tells us that Walter, Archdeacon of Oxford,

a man of great eloquence, and learned in foreign histories, offered
him a very ancient book in the British tongue, in which he found the
story of Brut, the first king of the Britons, written in an elegant style,
and continued down to the time of Cadwallader. This he rendered
into Latin.
.
The present writer can have no difficulty in accepting the tale
of the book brought from Brittany, and translated into Latin by
Walter, Archdeacon of Oxford. Walter, as a Latin scholar, did as
. Ccesar did, he read the myth, common to various races, because each
had derived it from .the same original, as if it were Roman. He
~knew the name of Brutus, the legend of Troy, and the tradition of
lEneas, but was unacquainted with the mythos as British, or with
. the character of Prydhain, the youthful solar god, whose reign
was established when the celestial Troy was overthrown, that was,
when the Sabean cult and reckoning were superseded by the Solar,
the dragon-tyranny overturrted, the Son. of the Virgin Mother
elevated to the supreme place as the Father in Heaven, and the idea
of a divine fatherhood exalted over that of the earlier motherhood.
Geoffrey Latinized the British mythos. The Troy city that was overthrown is still figured in the children's games in Cornwall and Wales,
and .consists of seven circles round a centre ~ut in the grassy sod.
These represent the seven regions of Dyved, the seven encirclers of the
Great Bear. The seven belonged to the great mother, and with the
son added, as Eshmen (8th), the earlier Sabean Sut, this was the
Egyptian Troy or Teruui, the circumference, a form of Sesennu, and
No. 8. It can be identified by the shield or circle of Pridwen, in
which the Ogdoad of Arthur and his seven companions escape from
the Deluge. The naming of London as the New Troy (Trinovantum),
when collated with the gate and tower of Belin, can be restored to
its proper place in the mythos. Belin is the son, considered as the
child of the virgin mother. In one version of the " Hanes Taliesin ~

EGYPTIAN DEITIES IN THE

BRITISH

IsLES.

3I3

the speaker says : "I h3.ve endured hunger for the Son of the Virgin.
I have been in the White Hill in the Court of Cynvelyn, in bonds for
a year and a day. I have had my abode in the kingdom of the
Trinity,"-this in enumerating the manifestations of the Word or
Ann6uncer of the various cycles of time.
Belin is said to have made a road from Totness to Caithness, and
another from Southampton to St. David's. 1 And when he had made
the burgh of Kaer-U sk, he went to London, the burgh he greatly
loved. He "there began a tower, the strongest of all the town:;
and with much art a gate thereunder made ; then men called it
Billingsgate.'' 2
The New Troy was established by the young sun-god, considered
as the child of the mother. "I am come here," says Taliesin, "to
the remains of Troy." s Also, New Troy, the White Hill, and the Gate
of Belin will.supply a possible rendering for the name of London.
Renn (Eg.), the virgin, pure, unblemished, is the equivalent of white~
as in linen (Reno); thus Renn-ten (London) is the White Hill.
Helvellyn is another Hill of Belin, and retains his.name so long as
mountains stand. "Now and evermore the name standeth there," 4
says Lazamon's Brut of Billingsgate, the Gate of Belin, in the
account given of the tower built by Belin, the good king who lived
there as the prince of peace and plenty, the Nefer-Hept of Egypt.
.Belin, like Sutekh and . Sat-reri, means the little or child Baal, wh9
.was Sut, the star-god, in the Sabean mythos, and Pryd (or Brute) in
the solar. 'So interpreted, London is the royal seat (Tun), the throneroom of the Renn. The Renn is also the nursing mother, who was
.Rennut in Egypt, Luna and Selene in Greece, and the Keltic Luan,
the. moon-goddess. Tradition tells us that a temple of Luan once
stood where St. Paul's now stands. Thus London is the Tun of the
virgin (Renn) and child of a pre-Christian religion. Belin is the
diminutiveof Baal, and he is the mythical builder of London. Belin
is the Nursling, i.e. the Renn, and London was his seat and throne,
or tun, as witnessed by Billingsgate ; therefore the most probabl~
derivation of the name of the city is from Renn-tun (Lenn-tun), the
throne of the child, who was Belin in the British Mythos. The child
who came to. the "remains of Troy" was Pryd, who is represented
by Geoffrey as Brute who camefrom the remains of Troy.
The sun of the resurrection, i.e. of the vernal equinox, is the potent
because pubescent son. Hence he is the bearded or the long-haired god
in many mythologies ; the elder Horus being the wearer of the lock
of childhood. This is illustra~ed by Arthur in the story of the giant
who had made himself furs formed of the beards of kings whom he
had slain, and who commanded Arthur to cut off his beard and send
1

Brut, MS. Cott. Calig. A. 9, lines 4829-35, Madden.

Ib. lines 6oso-oo

.a Hanes Talz'esi1z.
2

Lines 6o6o-4o

-.-,

--~.

.~

A BooK oF THE BEGINNINGS.

it to him as a tributary offering. 1 Belin and his brother BRENNES
are a form of the "two-halved youth," the dual Horus or doubl~
Anubis of Egyptian mythology. Brennes or Brennius is but the
Latinised form of the Pren (branch), that is, the Renn (Eg.) or
nursling child of the mother, a type of which is extant in the Wren
as the little king, the prince of all the -birds, the Breton Roen.
The wren was hunted to death on Christmas Day, and on the day
following it was carried about, suspended by the foot in the centre of
two hoops crossing each other at right angles. A procession used to
be formed in every village of men, women, and children, who sang an
Irish catch importing the Wren to be the king of all birds. 2 Now the
hieroglyphic noose for the feet of cattle is a Ren. In this ceremony
the dead wren was typical of the first of the two brothers who died
and rose again, or was transformed.
The process 0f modernizing the ancient fragments by re-casting in
the classical or Biblical mould is sufficiently apparent. In the "Poem
in praise of Lludd the Great" the name of the god Aeddon (Hu) has
become Adonai, How easy is it to turn round and claim this to be
the Hebrew Adonai, and then to infer that he was derived from the
Hebrew writings ! Aeddon is identical with Adonai and with Adonis,
and Tammuz, and Duzi, and other forms of the same god in divers
lands, who were independently derived from the Egyptian Aten, long
before the Jews brought their version of the mythos out of Egypt.
The same perversion of the original imagery is manifest in free:-masonry through this re~casting of the ancient matter in the Biblical
mould. It was this process of interpreting the fragments by the
Hebrew rendering of the same original matter that put Davies irrecoverably on the wrong track. The process may be followed into the
Christian stage in which the Christ is substituted for Prydhain.
All this and much more is admitted without determining the true
nature of the ancient British relics, which can only be done by collecting
their correlatives, and showing how they belong to an original system
of thought, of mythology, of typology, of eschatology, which it is
now proposed to identify as Egyptian at first, and pre-Hebraic in the
isles. The Welsh text of these fragments cannot be adequately
rendered without their mystic meaning being understood and allowed,
instead of laughed at.
It has to be shown that the most ancient form of the great mother
was the goddess whose image in heaven is the Great Bear. Her name
in Egypt runs through the gamut of Taurt, Khepsh, Kheft, Aft, Apt;
Khebt, Kheb, Kep; Ap. Her name in full is synonymous with that of
Egypt. Af signifies born of; Ap is the first; Aft the abode and the four
corners. She was represented as the hippopotamus, the cow, or horse
of the waters. Her name is likewise that of the north. Lower Egypt
was to the north, and her constellation revolved about the pole of the
1

Geoffrey, x. 3

Valiancy, Coltectanea.

EGYPTIAN

DEITIES IN THE

BRITISH

IsLEs.

3I 5

north. The celestial north is the oldest place of birth in mythology.

Kheb means to give birth to; Khep is the womb; and Khebt was the
birthplace in the north personified. From Egypt (Lower) the name of
Kheft extended to Phcenicia, Kheft or Keft being the Egyptian name
of that country, which was called so from the north. The Hebrew
name of J aphet, J apht, or Apht (n!l~), corresponds to the Egyptian
Aft, earlier Kheft, the lady or queen of heaven, and is represented
by Aipht, the Welsh name of Egypt. In the account of the
generations of Noah in the Book of Genesis, Japhet and his descendants are the people who migrate and take possession of the
isles. "By these were the isles of the Gentiles divided in their lands ;
every one after his tongue, after their families, in their nations." 1
The present writer believes that books have been written, although
he has not read them, to identify Gomer with' the Kymry of Wales~
After long seeking and by very different roads he arrives at the
same result, and anticipates having the pleasure of seeing the
ripple of derision ironed smoothly out of the faces of the scoffers and
scorners this time by the weighty pressure of hard facts.
Kheft is the north, the birthplace, the genitrix. She was the bearer,
the great or pregnant mother, hence her type of the water-horse, the ark
of life amid the waters before any artificial means of carrying had been
invented. Kheft, by a well known law of language, becomes KMt
So :kheft, the abode of birth, becomes Ket-Mut, the Mother Ket or
Kat. Kat, like Kheft, means the womb. Kat softens into Hat, the
habitation of the child, named Hathor. By this process we are
enabled to claim our British goddess K:En as the old Mother Kheft
figured as the living ark of the waters. Ked is the Arkite goddess
of the British Druids.
The readers of Davies' writings will remember how like a ridiculous
dance witnessed by one who may be deaf to the music seemed all his
wearisome references to the goddes'S Ked and her ark, which was also
a mare-as bad as any nightmare. Yet there was original meaning
in the whole matter, although its expounder knew not how t~ put or
prove it.
Kheft or Aft was the goddess of the four quarters of the first circle
made in heaven. Aft, the abode, is also the four corners. This circle
of the four quarters was repeated in the Caer or sanctuary of Ked,
called the "quadrangular enclosure." The Druids, her teachers, are
described as Druids of the Circle, of four dialects, coming from the
four regions. 2
Taliesin, in praise of Lludd the Great, recognises the Kymry of
four languages, and says, "the Kymry of four languages shall
change their speech." These four quarters of the Kaer and four
languages of the Kymry affiliate them to Aft of the four corners, the
earlier Kheft, or Ked. Taliesin says that Necessity produced nothing
1

Gen. x. 5

Cynddelw, In Pralse qf Owen Gwynedd.

A BooK oF THE BEGINNINGS.

i.

earlier than Ked (Keridwen), and the primary sacred order in the
world was that of her priests ; the claim in relation to the four
quarters is exactly the same as that made by the monarchs of Egypt
and Assyria.
In the first period of the Round Table, Ked is represented as
living in the time of that Arthur whose symbol in the heavens was
the Great Bear, and whose harp was the constellation Lyra.1 Arth
is the name of the Great Bear, and of Arthur it is said, "Aythur:..
ap-Arth-Hen against foeman's attack and injury made the blade (for
use) in battle," which identifies him as the son of the old Arth, the
genitrix, goddess of the Great Bear. 2 Khebt, the hippopotamus of
th.e waters, became the fish-goddess as Derketo, the Syrian mermaid.
And in an old Christian poem which was palmed off as one of
Taliesin's, the fish that swallowed Jonah is called "Kyd." The
writer asks, "Who brought Jonah out of the belly of Kyd? " 8
The ark of Ked is described as passing through the dale of grievous
waters, having the fore part stored with corn, and mounted aloft with
the connected serpents. 4 The Bard Cuhelyn sings (eighth century)
of "the goddess of various seeds," and of the " enjoyment of the
society of Ked," and the poems sung in her praise by the "chanters of
Caw." This is in allusion to the Druidic mysteries. She is the goddess
of corn and of those who carry ears of corn, as did her priests. Taurt, a name of Khebt, may be translated the corn-bearer, the genitrix
being represented at times with the modius or corn-measure on her
head. This "TA," illustrated by the Akkadian Umme-DA, the
bearing-mother, means the ENCEINTE. Ta-urt is the ENCEINTE, or
great mother, and corn was one of the ideographs.
The Cornish Hav, English Gipsy Giv, English GOFE, for corn
harvested, Sanskrit Yava, Lithuanian Javai, Egyptian Sef, Greek
.Zeia, lead back to Khefi (Eg.), harvest, the Kaffir Kwebu, an ear
of corn, and to Khepsh, Khept, or Kefa, the name of the genitrix
as the primal corn-bearer. . So is it with the name of Ta-urt. T A
is corn,. but, as in the Akkadian U mme-da and the Maori To, it
also denotes pregnancy. Da-mater (Demeter) is the mother of corn,
but the external is not the original sense, and she was the great
mother, the gestator. The corn or seed was an image of life. One
of Ked's names is Lladd, to cut, reap, and mow, which corresponds
to Rept (Eg)., the goddess of harvest and lady of corn ; and this
name of the lady of corn was certainly not derived from the Saxon
HLAFDIG. LLAD (Welsh) means to confer favours, gifts, blessings;
and the favourer, the giver, was the lady, the good lady, Welsh LLADAI,
Gaelic LEUDI, from REPTI (Eg.), the lady of corn and goddess of
harvest.
Enough to show that Ked wAS, as the fragments of the Barddas and
_ I

Hanes Taliesi1t.
Wflsk A_rclz. p. 43

Jolo MSS. 263; Rhys, Welsk Phil. p. 325.

Lludd y Mawr, Welsh Arc/t. p. 74-

. 4 Gwaw~

EGYPTIAN

DEITIES

IN

THE

BRITISH

l SLES.

3I 7

Druids claim; much more might be cited to prove that she has been.
As we have seen, the Welsh call the Great Bear by the name of Arth,
the Irish Art, its Egyptian form minus the Ta. The Bear was
originally the water-horse image of Ta-urt, the Typhonian great
mother. In this connection with the horse'we are enabled to identify
Taurt with the prefix to the name.
On one of Camden's coins, No. 32, there is a female head with
the legend Direte. History, says Davies,1 mentions no queen or
city of this name, but in our old orthography Direit, and in the
modern Dyrreith, is a title of the mystical goddess who is introduced
by the name of Dyrreith in the ancient British poem called the
"Talisman of Cunobeline." She is a goddess, and takes the form of
the Mare to carry the hero to battle and victory. It is said "Cunobeline, the indignant, the lofty leader of wrath and that divine allurer
Dyrreith, of equal rank with Morion, shall go under the thighs of the
liberal warriors." 2 This was the bearer, the ark of the waters, and
Ta-urt is the chariot and bearer of the waters. It is now claimed
that our Druidic Direit, the goddess whose symbol was the mare, the
crosser of the waters, is a British form of Taurt by name, which
doubles the identity of Khebt and Ked.
The word Tasc is frequently found on the British coins, sometimes
Tascio, Tascia, or Tascie. This has never been satisfactorily ac- .
counted for, although Davies rightly connected the word with corn and
the corn-bearing vessel of K~d. The great mother of mythology is
depicted as the corn-bearer whose solar son is Hu, or Corn, and whose
earlier Sabean child was Sut, a name of seed or corn. The ear of
corn is frequently depicted on the coins, along with the mare or
mother. It is omitted, however, from one coin, 3 but in its stead we
find the word Dias inclosed within a frame. Dias in Irish signifies an
ear of corn ; it here takes the place of the ear of corn, and .in
Egyptian "Tes" is corn and food made from corn, also a tie or bond.
Moreover, " Tes" is a part of the style of the great mother, meaning
the enveloped form and very self; Ta-su signifying the bearer of
cprn, or the child.

Tas in English is a mow of corn, the tasker, a reaper of corn.

Tiscan in Cornish is a handful of corn tied up as a sheaf. On a coin
published by Whitaker, and reproduced by Davies, the goddess
appears in the dual shape of the mother and mare, in the act of going,
like the hieroglyphic Ses-Mut. The coin bears the legend, "Tasc-iano-va-lin." Tasc is corn, IA or IUA (Eg.) is a boat; Nu means a
divine type; Fa (Eg.) is to bear, carry the corn, with the cornmodius on the head-a symbol of pregnancy; and Lin is the water.
The. title thus interpreted is that of the divine boat which carried
the corn across the waters as the Ark of K~d. This figure was
the water-horse in Egypt, and is the mare in Britain. Both are
1

Myth. 609.

Davies, Myth. p. 620.

No. 13, Camden's Tables.

BooK

oF

THE

BEGINNINGs.

personifications of the womb, or the mother great with child, called

the Great mother.
Whitaker also publishes a coin 1 on which there is a child borne upon
a dog with the legend, "Tasc NoVa," the same as Tascianova, with
the boat, IUA (Eg.), omitted. This reads the bearer of divine corn, or
corn typically carried. The dog connects the legend with Sothis or
Sut, the Dog-star, the first child borne by the great mother, whom
we shall try to identify with the mythical Arthur, whose star is the
Great Bear.
The noose hieroglyphic held in the hands of Ta-urt is the ARK
sign of reckoning, the end of a period, a cycle of time. _So, on the
back of the mare (coin 6, Camden), the vase of Ked is portrayed,
the Pair or cauldron that boiled for a year and a day, and is,
therefore, the symbol of a cycle, the circle and period of the- waterhorse or Bear. The one equates with the other. Kheb (Eg.), the
water-horse, gave us the hob, or _hobby-horse, of the mysteries and
mummeries.
Memorials of the goddess Ked exist in many symbols and
things that bear her name. She was the genitrix. Kat (Eg.) is the
womb, and the cat, or cut, is a type-name of the female emblem.
The chat, cat, or gat, is alluded to by the Wife of Bath, who says
" Gat-toothed I was, and that became me well." Her teeth were
cut, indented, suggestive of the gate, the opening. Cate signifies
lecherous ; hence the gat-tooth is the liquorous tooth. Ked is the
typical female in other applications of her name. The chid-lamb is
the female lamb ; the chideress, or chidester, is a female scold ; also
the cat in the same sense. She was the cat, and is still the cat with
nine lives; the nine months of gestation during which she kilts the rat
nine times. She was the abode of birth, and the cot, cottage, quod,
cathedral, and city, are forms of the abode named after Ked. She
wa's the first house, and the kit is an outhouse for cattle ; the cat a
shed for protecting soldiers. She was the lady of corn, Keres, and
cod is an enclosure of seed and a seed-basket. The cod-fish is the
prolific seed-fish; the milt of a single cod-fish has been calculated to
contain one hundred and fifty thousand million animalcules : the
eggs of the female are numerous in proportion, and this furnished
a type of Ked, and was named after the prolific great mother..
We have her namesake in the kid or cod of peas, with which some
ancient customs are connected. The '' scadding of peas" was a
Scottish custom of boiling the common grey peas in the kid and
shelling them afterwards. Skhet (Eg.) means to be. enclosed,
shut up, as in the pod. It was also a custom to woo and to
divine with the peascod. The old chap-book called Mother Bunch;s
Closet Newly Broke Open gives instructions for seeking a green
peascod in which there are full nine peas, and writing on a slip of
1 History of Manchester, 2nd ed. vol. i. p. 342.

EGYPTIAN

DEITIES

IN THE

BRITISH

l SLES.

3 19

paper, " Come in, my dear, and do not fear" ; this is to be placed
inside the kid and laid under the door; the first man who enters is
the predestined husband. Ked was the seat and sustainer of being,
and the c~t is still used as a ~upport. The Cather (har or ar Eg. is
the child) is a cradle. Ked was the first cradle of the har, child. She
carried the tie or noose in heaven as one of her symbols, a sign of
surrounding, inclosing, catching, tyirig up, being pregnant. In the
children's game. of eat's cradle we have Ked's cradle, and the
string twisted on the fingers is analogous to her tie ; the game is
hieroglyphical. She was the typical ship that carried us over the
waters when she lef us out of the ark, at the end of nine months,
or ten moons, and the cat is still the tackle of a ship. It
was also carried on board as the Cat-o'-nine-tails.
How profound the worship of Ked in Britain must have been may be
judged by the religious feeling with which we preserved. the
Cat-o' -nine-tails ! so dominating is the symbol. Ked was a goddess of
fire and ferment in one phase; one of Ta-urt's titles is spark-holder
or reproducer; and her emblem is the Chad-pot or feminine fireholder
used by the lace-makers and straw-plaiters. Lastly, she became
the devil in Egypt, and Quede is an English name for the devil ;
Quaid, Scotch, evil. She was degraded to this secondary stage of
deity when the male was made supreme ; en revanche, Ked seems to
have_ become our St. Catherine, or Catern, who had her festival on
Catern Day. Ked became our Kate. Ern, in Welsh, is a pledge.
Ern (Eng.) means to flow, run; and on Catern Day, Kate (Ked) is
pledged in the flowing bowl called the " Catern Bowl" by the
Chapter of Worcester.1 Khat-renn (Eg.) would be the renewer of the
race, the dandier of the child. Khat also means going round, wheeling
round, as did the stars of Ked, and the wheeling or circle-making of
the Great Bear becomes the Catherine wheel of the spark-holder,
This was the wheeling round perstill imaged by the firework.
petuated in the ceremonies of Catern Eve, as in London, when, at six
o'clock of the day, there used to be a procession. round the battlements ofSt. Paul's, accompanied with fine singing and great lights.2
On her day, in the Isle of Thanet, the carters place a small- figure
across a wheel on the front of their cart-sheds. But this has no relation
to the popish imposture of St. Catherine and her wheel. It represented
the circle of the year divided at the autumn equinox, and the celebration once dated September 25 instead of November 25, or more
than 4,000 years earlier. In the "Cadair Keridwen," 3 the chair of" Gedwidedd" identifies the goddess with the celestial circle of revolution
and the stability dependent on cycle-making. Hence her wheel, for
she is called the " Goddess of the Silver Wheel." Catherine has been
Dyer, p. 429.
Strype, Eccles. Memor. vol. iii. pt. ii. p. 507 (1822).
a Welsh Arch. p. 66,
.

1
2

320

BooK oF THE

BEGINNINGS.

made the 'patron saint of weavers, knitters, and lace-makers, and Kat
(or At), in Egyptian, denotes weaving and knitting. Khet is to
net, weave, a woof. The Kat (Eg.) is the loom, the priill;al form of
this being the womb (Kat or Ked). The genitrix was the first
weaver and knitter, the Ankhtie being a primitive symbol of her
work. Ked (Kheft), in going round, made the noose and did the
netting. Catherine is the typical virgin. To coiffure St. Catherine,
or to braid her hair, is to remain a virgin. Renn (Eg.) means
virgin, and Rennut was the virgin mother, that is, the mother who
bore before the fatherhood was acknowledged, as will be sufficiently
~xplained. Kat-renn (Eg.), in this sense, denotes the virgin womb.
The lace-makers of Buckinghamshire hold merrymakings on Catern
Day, and eat a kind of cake called " wigs" ; 1 that is, they eat the
symbol of hair instead of coiffuring it for the virgin condition. Hair
was a sign of puberty, and it was tied, snooded, or wigged up, at
marriage.
The merrymaking celebrates the other of the two
characters assigned to the mother. Also the name of Kheft was given
to an Egyptian headdress. The vessel of Ked called a Pair, English
pail, Egyptian Par, a pail, survives in the milkmaid's pail called, after the
goddess, a Kit. The "milkmaids' dance " is yet performed on the first
of May, the kit, or pail, being dressed and decorated for the occasion.
At Baslow, in Derbyshire, there is a festival of dressing the kit now
and again observed. The kits are fancifully and tastefully ornamented
with ribbons and festooned with flowers. They are carried on the
heads of the young women of the village, who parade the streets
attended by the young men, preceded by a band of music. The day
is ended in dancing. 2 One name of a fiddle is the kit. Baslow
reminds one of Bes (Eg. ), to bear, to carry. The milkmaid with the kit
on her head is an image of the bearer, one of whose types is the cow;
The cat being a type of Ked and a name also of the fiddle may have
a serious bearing on the rhymes of
" Hey diddle diddle
The cat and the fiddle,"

and the cow that jumped over the moon may be the cow-goddess of
Ursa Major, Ked, who was anterior to and higher in heaven than
Luna. Also, a. "diddle" is a young duck or a young pig, and both
are types of the old genitrix ; and the little dog, or Canis Minor,
imaged Sut, the son of the cow-headed goddess, or Hes-Taurt, later
Astarte and Eostre.
The Seat of the Goddess of the Seven Stars was represented by
the seven hills. She is the mythical beast, whose seat is the seven
hills of Rome'; the Mount Meru, with its seven steps or divisions,
is a form of the sevenfold hill. And at Great Grimsby the divinity
Ked sat enthroned on the symbolical seven hills. Two of these
2 Journal of Ar.ck. Assoc..vol. ii. p. zo8, 1852.
1 Dyer, p. 426.

-~-,

-~--

EGYPTIAN

DEITIES

IN

THE

BRITISH

IsLES.

321

seven, Holm and Abbey Hills, are joined together by an artificial

bank, known as KIT's Bank, once a landing-place. 1
Teb, Kef, and Kheft are names of the goddess of the hinder part,
the back, the north, the place of the mount, the fundamental seat.
And in English, teb is the fundament ; also the extreme end and
outlet of a cart. Keb is the Peak of Derbyshire, with the same
meaning. The Cefn or Keven is a ridge also called the Back, the
hinder part. The Chevin is a ridge in Wharfdale, and Chevening is
on the great ridge in North Kent. To this naming from the North,
the hindward quarter, we may assign the Back as in Saddleback.
Ked is synonymous with the good. The good time or tide is named
from Ked; Gut-tide is a name of Shrovetide; the good-day or holiday was the day of Ked. The good wife is a form of the goddess.
Ke<;ly, a familiar name with the British Barddas, is our "Goody."
A goody was an old woman that wore the red cloak, and the red
crown was worn by the genitrix in the lower world. One " Good
Woman" was a sign of a woman without a head. This too can be
understood as a form of Ked or Kheft, who represented the lower and
hinder part; it was synonymous with the lower crown 'of Neithminus the Hut or head-the crown of the north and hieroglyphic of
her name.

Our word URE means use, custom, practice, and Ur (Eg.) is the first
great, oldest, principal; this gives the primal sense of ure, as use and
usage. Ured means to be fortunate, that is, fruitful. Urt (Eg.) is to
be gentle, meek, peaceful, bearing or pregnant. The Urt is the crown
with asps, a type of maternity. Urt was the great mother, who in
mythology is the goddess of luck and fortune. In Egypt she was
personified as Ta-U rt, the pregnant U rt. She was depicted as the
hippopotamus, with big belly and long drooping' dugs of breasts,
more like udders. In English Uris a name of the udder. The constellation of Urt was Ursa Major, and this most ancient form of the
genitrix is .identifiable in Ireland, where the name of the Great Bear
is known as Art, and in Britain as Arth. And U rt is a name of
Khebt, our goddess Ked.
As-t or Hes-t, the great mother, who is personified as the heifer,
the seat, the house, couch, or bed, reappears by name as Ast, a title
of Ked as the greyhound bitch, the female dog being a type of her,
as were the dog and dog-star of Isis in Egypt. One of Ked's .
stone monuments in Cardiganshire was named "Llech yr Ast," the
flat-stone of the bitch. 2 A place near Tring, in Herts, called Astoe
is probably the circle of Ast. Ast, the bitch, is a form of the As
or Hes, the seat, bed, chamber, abode of birth belonging to the
female, personified in Astarte, Ashtareth, Ishtar, Asterodia, Eseye,
and Eostre.
1
2

VOL. I.

Cliver, Monumental Antiqulties tif Great Grbnsby, p. 39

Gibson's Camden, cols. 772, 773
y

322

A BooK

OF THE

BEGINNINGS.

Gwal y Vilast, in Glamorganshire, is the couch of the greyhound

bitch. In the Mysteries Keridwen, the great mother, is represented
as transforming herself into the swift greyhound bitch and pursuing
Gwion the Little.1 In the story of Saneha, an Egyptian tale of the
Twelfth Dynasty, it is said of the swift hero, " His limbs are like
(those of) the greyhound of the great goddess." 2
So in the hieroglyphics the bitch-dog Khen is the image of the
inner abode, the Khent or wonib. And this brings us to the mean-:ing of Ked's name of Keridwen. She is the Khen. Wen has a
prior form in Gwen, the equivalent of Khen. Gwen, the lady, is Khen,
the hall, interior, or boat. Gwenhywyvar, the lady of the summit of
the water, is the Khen (Khen, to image, navigate, carry on the water)
personified as Keridwen. This Khen is written with the boat-oar
assigned to the goddess; Kher-it (Eg.) is the figured oar, and Khart
is the child. Keridwen, as the vessel of the child and the oar, is
the ark of life.
The sow was a primitive type of the great mother as the suckler,
the Dea Multimammce and goddess of the Great Bear. It was cast
out of Egypt as unclean, but its name of Shaau shows it to have
been an image of primal being, whilst the primordial name of
Hathor as Shaat is the same as Shat, the sow. The sow was also
an image of Taurt as Rerit. This was one of the shapes of the
British genitrix Ked, and is a proof of her being the goddess
Khebt, the good Typhon. The ship or vessel of Ked that carries
the corn is typified by the sow called H web (hog) in one of the
Triads. Hwch is also an epithet for the ship. In English hug
means to carry.
The sow .of the Welsh Druids was born in Dyved, and she went to
the Black Stone in Arvon ; under this she laid a kitten which Coll
threw from the top of the stone into the Menai. The sons of Paluc
in Mona took it up and nursed it to their injury. This became the
celebrated Paluc cat.
Even a sow that gives birth to a cat may be explained by
Egyptian symbolism, for Shau, the name of the sow, is the same as
Shau, the name of the cat, and the two are interc}?.angeable types of the
genitrix. The Druidic cat or tiger is spoken of as a large ferocious
beast. In the Ritual we have the "cat in the house of Pet, whose
mouth is twisted when he looks because his face is behind him." 3
The cat and the ass are called the "Sayers of Great Words"
in the Hall of Two Truths. The cat is primarily a feminine type,
that of Pasht or Pekht, the mortal enemy of the rat. When the
Solar mythos was adapted to the symbols and imagery previously
extant, and the sun-god became supreme, the sun in one phase took
on the female form, and in the passage of the Pool of Persea is made
1

Ha1tes Taliest'n, ch. 3

Ch.

125.

Records
Birch.

of the Past, vol.

vi. p. 138.
.

EGYPTIMf DEITIES

IN

THE

BRITISH ISLES.

323

to transform into the great Cat or Leopard. 1 The Greeks had the
same representation, although the symbols had become a dead letter
to them.
Apollo is designated the rat-killer; but why, the Greeks cannot tell
us. A story is current about a priest of his, one Crinis, who neglected
his sacred duties, whereupon the god sent against him a devouring
swarm of rats. The priest repented, prayed for protection, and
Apollo slew the rats.
Apollo is the rat-slayer because the evil Apophis in the Egyptian
mythology takes the rat for one of his types. The rat is a form of
the destroyer, "the abominable rat of the sun," as it is called. This
is the rat that ate the malt that lay in the house that Jack built.
This was the rat that was put a stop to by coupling. and as
rhyming is a kind of coupling, this may be. the origin of the Irish
practice of "rhyming rats to death." .Remn (Eg.) denotes the
limit and stopping-place, whence the rhyme.
The Cat into which the sun transformed (or was catted) "on the
night of the battle made to bind the wicked," when the cat
attacked the "abominable rat of the sun," seems to have been
represented in the rites at the Witches' Sabbath, for we are told that
after the supper or Eucharist there stepped out of a statue standing
in the midst of the assembly a black cat, as large as a goodly-sized
dog, which advanced backwards towards them, having the tail turned
up. Then the company gave the cat the kiss in ano, the hindward
salute, a common formula of tf_e Witches' Sabb::tth, and sat in silence,
with all heads bowed towards the cat. Then the lights were put out,
and, like the Israelites, they rose up to play. After which there
appeared a figure, half sun, half cat. 2 This was probably the tr:ansformation scene in which the great cat was re-transformed into its
solar splendour.
The kiss in ano is equally the kiss in Annu, for Annu (Eg.) also
signifies behind, and in Annu occurred the scene of transformation
into the cat, when the Egyptian mystery of Sem-Sem was enacted in
the darkness. The Witches' Sabbath serves to enlighten the obscurity
of the Ritual and its mythological allusions. In the Hellenic Cosmogony the Sun is said to create the Lion ; the Moon creates the
Cat. This likewise is an illustration of the Egyptian imagery.
In the two bulls issued by Pope Gregory the -Ninth (1232 and
1233) against the Stedingers of North Germany, he charges them
with their heathen practices, and amongst other secret ceremonies
used on the initiation of a convert, he says tl;la~ a shining .personage
appeared from the dark corner of the chamber, the upper part of his
body being luminous as the sun; making radiant the whole room,
1
2

Rit. ch. xvii. Birch.

De Lancre, Tableau de l'Incomtmzce des Mauvais A1zges et Dlmons.

4to.

Paris, IGI3 ; pp. 67-72.

y 2

... ,
. -~.*-.:.....{;~

BooK

oF

THE

BEGINNINGS.

while his lower parts were rough and hairy, and like a cat ; 1 an
image of the sun above and cat below that perfectly reproduces
the solar symbolry of the Egyptian Book of the Dead, 2 where
the sun in Annu makes his transformation into the cat.
This, then, it is claimed, is th~ speckled cat into which Taliesin,
assimilated to the sun, says he had been transformed: "I have been
a cat with a speckled head upon a tripod," or a tree. Nor is the cat
an isolated symbol, but carries with it the total cult and all its
doctrines. The cat-headed solar goddess Pasht followed the sowgoddess, and in the British Mythos the sow brought forth the cat.
The cat-headed goddess Pasht is designated "Menhi," and she is
also called Ur-Heku, the old ruleress, or the great magic power.
With the articlePtefixed, P-ur-ukhu, the great magic power or the
old ruleress, is the equivalent of the Paluc cat of Menai.
Not a refrain, burden, or rhyme of the old popular nursery lore
but had a meaning once, and became a permanent possession on that
account. Things thrown off without sense do not become matterful
by repetition. They live after the sense is lost, because of the
meaning they .once conveyed.
"Ding, dong, dell,
Pussy's in the well,"

says the distich, and pussy as the goddess Pasht is found there in the
Well or Pool of Persea, and at the bottom of the well we are to find
Truth. That same well was the Pool of Maat, goddess of the twofold total truth. Our Pussy even is a diminutive of Puss, because SI
and SIF (Eg.) denote the child.
There is a goddess Uati on the Monuments, very ancient, but
little is known of her. She is identified, however, with the Buto of
the Greeks. Uati is the goddess of the north. Uat (Eg.) is the name
of the North and of Northern Egypt. Khebt is also the North
and Northern Egypt. Thus Uat and Khebt are synonymous.
Khebt, Goddess of the Great Bear, is likewise the Goddess of the
North. Buto and Leto are one with the Greeks. Leto is Urt
(or Urta), a name of Khebt, the old genitrix, and it follows from this
that Uati is a continuation of Khebt, as Goddess of the North and of
the Great Bear, the British Ked, mother of the sun-god H u.
Now we are told by Pliny that the British ladies, married and
unmarried, stained their bodies with woad, and danced naked in the
open air. 3 This was Qbviously in the performance of certain religious
ceremonies, but it has given rise to many false. notions about the
ancient Britons being painted savages. One name of woad is wad.
Wad is a Cumberland name for blacklead. Woad is also written
ode. Kettle is a name of purple, and the purple orchis is called the
1
2

Baronius, Annates
Ch. xvii.

Ecclesiastict~

tome xxi. p. 89.

3 Bk. xxii.

2.

EGYPTIAN

DEITIES IN

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IsLEs.

325

Kettle-case. Kit is also to smear or daub. Woad implies a form

written with K. In Egyptian Khu is paint. Khu-t will be painted,
and we have need of this for determining the nature of woad.
Pliny says the woad was black, a~d wad is blacklead. Ca:sar
called it blue. Jornandes affirms that it was produced from iron ore.
In Egyptian Uat is the name of bluish-green, as stone for paint,
and green plants and herbs. It is also the name of a blue cosmetic in the great Harris papyrus. And we can see that U at in
Uatmes, the name of Collyrium, merely means colour or paint,
and Uatmes is black paint. It is also found as a brown colour.
Uat as the name of water included both green and blue. My own
conjecture is that Woad was green when wet, and that it dried on the
fl('sh in a kind of blue tint. Green and blue were the two colours
wanted for the types of lower and upper, earth and heaven, whilst
the transformation of the wet-green into the dry-blue would be the
most perfect realization of the symbol. possible. Again, one of the
great objects of worship was Hu, the solar god, whose sign is a tongue,
and the tongue is found to be painted blue and red, two colours that
interchange with blue and green, the image of the heavenly and the
earthly, or spirit and flesh, soul and body. 1 .
Uat in the dual form is U ati, goddess of wet and heat, the two
truths of water and breath, the two factors of being also personified
by H u, as the Sphinx. Madder is a name of woad, also of paints.
As Egyptian, Mat-ter would read the twin-total of truth. Uat is found
to be the colour of vestments worn in certain religious ceremonies
of the Egyptians. This is identical with the woad vestment of the
British devotees; and the woad has the name of the goddess of
the nprth, who was Uati and Khebt, our British goddess of the
north, who was Ked. We have our Wad's-den not far from
Gad's-den; two forms of the name of Ked.
Painting the rosy flesh with a blue tint was clothing the earthly
with the heavenly, and the ladies, maiden and matron, who danced
and showed their colours dedicated to H u and U ati made the same
sign that we still perpetuate on the Union Jack. In the Ritual 2
Uati is described seated with Pasht in the great quarter, the
greatest of the heaven, i.e. in the north. 3 And in another chapter,
with a vignette of the deceased adoring, we read: "Oh, great
land, I have come from thee, I have prepared, I have irrigated
the meadows. I am the bull painted (drawn) BLUE, the lord of the
fields: the bull called (by) Sothis at her time. . . . Oh Uat (BlueGreen), I have come, putting on my clothes. I have put on me
the WooF OF THE SuN when within the heaven. Oh, Usert
(Sustenance) at the head of the place where Hu was born! Oh
1 As on the sarcophagus jn the Amhurst collection.
Copied in colours by Bon.
wick in Egyptian Belief and Modern Thought.
2 Ch. xxiii.
3 Ibid.

BooK OF THE

BEGINNINGS.

divine land of corn and barley, I have come from thee. I have
stopped my arm from working at my service in thee, who art called
ruler of purity-pure mistress." 1
In this the worshipper of Uati and Hu says he has painted himself
of a bluish-green hue, and put on the woof of the sun for his vestments. The bull of the sun wears the blue woof of heaven as his
clothes. He has stained himself, as it were, with woad, like the
worshippers of Hu and Ked in Britain. Mistress of purity was a
title of Ked ; she was said to be pure as the crescent moon, and fair
~<as the snow which the cold has polished upon the lofty peak. " 2
We have the name Uat in Watchet blue, now given to a palish
kind of blue. But the original mixture of blue-green was worn by
Sabrina (described by Drayton), 3 who sat as a queen in Neptune's
throne wearing
"A watchet weed, with many a curious wave,
Which as a princely gift great Amphitrite gave.''

In mythology the son of the mother becomes her husband and his
own father. This is the relationship of the god H u to K~d. His
name of Hu-Gadarn is rendered Hu the Mighty. But such titles as
tqis and that of El-Shadai, the Almighty, are all too vague for the
primitive thought. Gadarn is susceptible of a fine rendering in
Egyptian. Renn is the child, the nursling of the great mother
called the old dandier, who is Ked, and the Welsh Ern, a pledge,
agrees with Renn, the nursling, as the child of K~d.
The Druids called H u the overseer, and on t~e Mithraic sculptures
this solar overseer is pictured in place of the disk, afloat overhead on
wings, with the serpent attached. Pliny said the Druids of Britain
might have taught the Magi of Persia. But both drew from the
parent source.
The magical banner of the ancient British was emblazoned with
the same device of sun and serpent, and the Two Truths were
likewise identified by the presence of Hu and K~d, the father and
mother who supported the disk and serpent.4 One emblem of Hu
(Eg.) was the tongue, from which he has been called Taste personified .
. But the tongue means more than taste. Stockius observes that a
tongue was the type of flame. The tongue denotes the Word,
utterance, mystic rnanifestation. 5 The tongue-emblem of Hu is
represented on the Tokens of Cuno along with the mother as the
mare, Hu being the male deity. 6
The 56th Triad asserts that the god Hu had already instructed the
race of the Kymry in the art of husbandry and the cultivation of
corn, previous to their removal and separation from the old land. 7
1

4
6

2 Hywell.
Ch. ex. Birch.
Oliver, on InitiaHo1t, p. 229.
Gibson's Camdm, tab. i. fig. 3.

3
6

Poly-Olbion, song 5
Hor-Apollo, b. i. 27.
Davies, p. 107.

EGYPTIAN DEITIES IN THE BRITISH IsLES.

327

H u, whose name in Egyptian signifies corn, also means spirit,

aliment, and sustenance, and he is the giver of wine and generous
liquor, who presides over the festive carousals. "After the deluge he
held the strong-beamed plough, active and excellent, this did our
lord of stimulative genius." 1 Hu (Eg.) means both aliment and
genius. The god Hu on the Monuments is the good Demon, the
winged sun, the sun in the act of shedding. In the Ritual he is said
to be one of the gods attached to the GENERATION of the sun. 2 He
is seminal as well as solar, hence Hu represents the seed of life, the
giver of corn.
The great emblem of Hu is the Tebhut, the sun on expanded
wings called the great god, lord of life. A British priest invokes
the god under the title of Hu with the wings. 3 He too is the Tebhut. Hu was depicted as the driver of his three oxen, and in the
hieroglyphics H u signifies "to drive."
Hu is the bull, the mighty bull, and the one bull takes the Triadic
form in the three bulls that draw the Avanc out of the lake. The
triad of bulls which is the three-in-one is the analogue of the Egyptian
male triad.
In the Ritual 4 we read, "These gods' who are attached to the
generation of the sun are Hu and Ka; they are followers of their
father Tum daily." KA or KAK was the god ToucH. We still
swear by touch in the sayings "true as touch" and "touch-true.''
Kak, the blind God, went by touch, and touched home as the one who
reached the boundary. Kak, in Eskimo, and Kakoi, in Japanese, mean
boundary. The boundary of Kak or TOUCH is extant in TICH-field
and TICH-bourne, the bourne in the latter being a translation of TICH.
Tum (A tum) is .the solar bull, the powerful bull, and H u and Ka
complete the bull-triad. The death of the bull as a sacrifice of
virility was represented in the Druidic mysteries.
" The assembled train were dancing after their manner and singing
in cadence with garlands on their brow, loud was the clattering of
shields round the ancient cauldron in frantic mirth, and lively was the
aspect of him who, in his prowess, had snatched over the ford that
involved ball which cast its rays to a distance, the splendid product of
the adder. shot forth by serpents. 6 But wounded art thou, surely
wounded, thou delight of princesses, thou who lovest the living herd.,
It was my earnest wish that thou mightest live, 0 thou victoriou"s
energy!. Alas l thou bull, wrongfully oppressed, thy death I deplore." 6
Aeddon is a name of Hu, and A tum is said to be "the duplicate of
Aten."7 The priest of Hu was distinguished by the title of Aedd
Iolo Goch. fourteenth century.
2 Ch. xvii.
s Davies, p. 121.
4 Ch. xvii.
5 Cf. Pliny's account of the production of the serpent's egg or stone, to note
another instance of the Roman and Greek ignorance of the ancient symbolism.
6 Ancient Welsh poem.
Davies, p. 576. See alsop. 172, lb.
7 Stele of the E:rcommttnlcation.
1

A BooK

Ul''

1.11~

DEGINNINu5.

after the god Aeddori, and in the hieroglyphics the At is a divine

father, a priest.
Having shown the identity of the British and Egyptian Hu
and Aeddon with A tum (earlier A ten or Ad on), it is now intended
to suggest that the triad of A tum, H u, and Kak is the British
triad of Tom, Hu, and Jack.
Atum in one character is the setting sun ; he sets from the land of
life.i He is the sun of AUTUMN, to which se_ason he has bequeathed
his name. He is the god of the underworld, also named from him
as the tomb. He was the lame and lessening sun of winter, and it
is touching to think of the ancient deity who was the great god of
heaven and earth, the great judge of the dead in the lower world,
from whom we derive the primitive name of the judge as the Demster,
and judging as dem-ing or condemning, and lastly damning, actually
reduced to the condition of Tom Tiddler ; but so it is. Tum was
the winter sun : the slow-moving, long-in-coming, feeble sun, who as
Tom Tiddler is Tom the Toddler, a sort of simpleton or Timdoodle, who moves with slow tiny steps, and is twitted for being the
lazy one, from whom his gold and silver may be filched with impunity. One game at his expense is played on the eminence up
which' he, the lower sun, has to mount and send off the mockers.
Tum, the setting sun, is depicted as crossing the waters by means of
the cow. In one instance, this sun, as lord of Hab, is making the
passage, as it is called ; and it is said of the deity, " Thou hast rested
in the cow, thou hast seized the horns, thou hast been immersed in
the cow Mehur." 2 The sun was re-born at the thigh of the cow.3
How has the myth been minified by our faeryology in which Tom
Thumb is described as being swallowed by the cow and re-born
from it ! Yet the matter is the same. Tum is the name of the lowest
member of the hand, the thumb. Tum was the red as well as the
lower sun. Both colour and lowliness meet in the plant called Thyme.
The Damson also is the redder, lesser plum. Tom is a close-stool,
botTOM, the lowest part. Tawm, a swoon, a sinking down. The
Temples are the lower part of the head. The Taum is a fishing-line
which goes under. The Tom-tit, a name of the wren, builds underground, tl?-e other Tom under the grass. The Tommy-loach stays
in holes, the Tom-cull, Miller's Thumb, or Bull-head, lurks under
stones. Tom-tiler is a hen-pecked husband who knuckles under; the
tame and timid derive their appellations from Tum, the lower, hinder.
Timings are the dregs of beer. Tum was the negative, sterile
under, hindward sun. Hence Tum signifies no, not, negative. He
- completed the circle of the' day and of the year, hence Tum, to
announce, or Time, which depended on termination ; thus "tumt" is
Rz'tual, ch. xv.
Tra1zs. Bib. Arclz. vol. v. 293.
Birch.
1

Ins. of Darius at the Temple Of El Khargelz.

8 Rit. ch. xvii.

EuvPTIAN DEITIES IN THE BRITISH IsLEs.

329

total or timed. Tum the lower, hinder, and secondary, are among
the meanings of the word, and these have been curiously applied
in the formation of English, and in words not found in Egyptian,
though shaped in its mould. Tum, as the lower, is the name of
our underworld, the tomb.
Toom means empty, hollow, void.
From Tum, the winter sun, comes the word and meaning Dim.
This is echoed in many other languages, as DIM, in Akkadian, a
phantom; TUMMA, Fin., dull, slow, dim; TUMME, Esth., dim, dark,
slow ; TUOM, Lap., dull in action, slow, and dim ; DUM, Danish,
obscure, dull, and dim; DIMBA, Swedish, haze, fog; TUMU, Shoshon~, winter; TOMO, Wihinasht, winter; T AMN, Kanuri, to complete, finish, end. In the Xosa and Zulu Kaffir dialects, DAMBA
means to grow less and less in bulk, and a person who totters with
unsteady gait, whether from drink or weakness, is called DAMBUDAMBU. To tumble is to go under, to dimple is to dip under. To
be in the dumps is to be down. Trees are timber when cut down.
A Timp is a place at the bottom of a furnace through which the
metal runs. A Dump is a deep hole in water, supposed to be
bottomless. The Ducking-stool was also called a Tumbril. The
helmsman at the hinder end of the vessel is a Timoneer. A TimSarah is a kind of sledge with wheels behind, and a. Tim-whiskey is
a chaise all bottom and no head. A Tom-noddy and Tim-doodle
are foolish, deficient persons, and Tom, as the sign of the lower
lesser, or little, attains the point of culmination in Tom Thumb. '
A Tom-toddy is a tadpole. Here, too, is an image of Tum. One
type of the sun crossing the waters was the frog-headed Ptah, the
father of Tum, and our Tom-tadpole reproduces the son. Tom-toddy,
or TUTTI, is literally the secondary type found in Tum, the son of Ptah.
Tom-tut (in Egyptian the image of Tum) is also a kind of bogy.
Children in Lincolnshire are frightened by being told of Tom-tut, a
supernatural being that still haunts the nursery ; and persons in a state
of panic are called Tut-gotten. In Norfolk the same bugbear of
naughty children, and the especial demon of dark places, is known as
Tom-poker. Possibly this title actually enshrines the motherhood of
the God. Tum was the son of Pekh, the cat-headed goddess, 1 and
Pekh-ar is the son of Pekh ; Tum was Pekh-ar, as Osiris, the son of
Hes, is Hes-Ar.
At Bromyard, in Herefordshire, among the ceremonies performed in
the first hours of the new year, is a funeral service said over " Old Tom,"
as the departed year is called. 2 Here the transformation of Old Tum
is applied to the year and made solstitial. In the Egyptian cult of
Tum it was equinoctial, the old Tum changed into the young Iu-em- hept. When the devil appeared to the Witch of Edmonton, he
called his name Dom. 3 That is Tum, the solar deity of darkness, who
1

Rz't. ch. xvii.

~ Fosbroke, Sketches of Ross, p. )8, 1822,
3 Sphinx and CEdijJus, or a Helpe to Discourse, p. 271, 1632.

330

BooK oF THE

BEGINNINGS.

becomes the devil of eschatology. Though dead and buried and

transformed into the devil, the spirit yet lives, and still bears the name
of "Old Tom," in a kind of gin.
Tum, as the lower, was the sun of the left hand. And there was a
custom of drinking over the left thumb connected with passing the
bottle round the table according to the course of the sun, and the
left hand or lower sun was the solar god Tum. Also instructions wel,"e
given that in a fit of convulsions or shortness of breath you should
hold your left thumb with your fight hand, and the god Tum was the
breather of life, the breath of the mouth. Children were taught to
fold the thumb inside the hand as a charm against approaching danger;
it was an English custom to double the thumbs of the dead within
the hand. This was a typical mode of laying hold of Tum, the
great judge of the dead.
It is reported that during the battle of SOLFERINO Victor
Emmanuel, King of Piedmont, kept his right thumb doubled in
his hand for good luck. 1 He was typically holding on to the god
of justice.
The good old Irish names of O'Tom and O'Jack, common in an
Irish poem by O'Duvegan, of the early fourteenth century, are of
divine origin after all.
Tum's two manifestations are in the persons of Hu and Ka or Hak,
earlier Kak. In the pictures of the lower sun (Tum), crossing the
Ament in the boat of the solar disc, Hu is at the prow and Hak
(Kak) is at the helm. 2
Tom is our impersonation of all that belongs to the lower, minimized,
dull-looking, lagging winter sun, and Jack is his natural antithesis.
If Tom goes down, Jack leaps up, or springs, as illustrated by the
Jack-in-the-box; or ascends, as by the bean-stalk. Jack is the lively
lad, the spirited, full of spirit, a spirit or sprite. Jack-bandy is a
name of the spritely minnow. The Jack-a-dandy dances on the
ceiling, Jack-a-lanthorn is the dancing will-o'-the-wisp, Jack-in-the
green dances in true Egyptian colour on May Day. Green with them
was the hue of reproduction from the invisible or spirit-world, and
Jack as the sprite of the May dances invisibly in green. We still.
perpetuate the symbol in the colour called "invisible green." The
flesh of both Ptah and N urn was painted green, the hue in which the
spirit of life emerges from the underworld. The Aztec divinity
Huitziton was represented with his head decorated with feathers, his
arms in the shape of tree-trunks with branches, while from his girdle
green leaves fell or flowed downwards. 3
The god Ka is the more ancient Kak, whose name modifies into Ka
and Hak. Akh (Eg.) is a spirit, lively, gay, and tne word also means to
1 Thomas Wright, on the Worship of the Generative Powers, appei)ded to
Payne Knight's Essay, p. 151; privately printed, 1865.
3 Bancroft, iii. 400.
2 Book of Hades, first division, plates.

..

EGYPTIAN

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BRITISH

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331

rise up and illumine. Akh is to elevate, suspend, adjust. An image of

this is extant in our Jack-in-the-box, who is suspended on springs and
who "jacks up" with a broad smile to illumine with merriment, being
now reduced to a solar symbol for the nursery. Jack dances on May
Day in green leaves, and Akha is to be verdant, green. Jack is the
quick, clever, sharp, hence the knave. Akar in Egyptian is to be
quick, clever, sharp, always ready, just as we say" Jack's the lad," th~
character aimed at by " cheap Jack." Akh is a spirit, the creative
or virile spirit in Egyptian, Assyrian, and Hebrew. It is the evil
spirit in Japanese. In English the Jack used to hold the spirit.
J ackey is a name of gin and strong ale. It is said or sung of our
ancestors that they " took a smack of the old black Jack, till the fire
burned in their brain." The Jig is the lively dance, full of spirit. The
Egyptian Akh, to lift up, suspend, is embodied in the Jack instrument
for lifting a weight, and Akh, to turn round, is imaged by the Jack
suspended and adjusted tO- revolve in the chimney. The Jacks used
to jump up in the spinnette of old, Jack Ketch hangs up, the Union
Jack is run up, the Jack struck the bell when the hour was up. Jack in
his box leaping up with a laugh or a broad grin is a type of the sun
or of the soul ascending from the nether world. Here is the fellow
picture from the Egyptian Ritual : 1 "I rise up as a god from men. I
prevail as ye do with that god taller than his box. I have sat in my
place on the horizon." Just as the Jack leaps up. " Oh, taller than his
box ; lord of the crown Atf! "2 That is the head-dress of Jack! The
Akh in his box is literally the Jack, and this spirit taller than his box is
the Akh. Jack-in-the-box is an Egyptian hieroglyphic of resurrection,
and this gives the significance to "Jack's Barrow,'' a large tumulus
in the parish of Duntesbourn, Gloucestershire. The name was like
a warrant for rising again. A place near "Jack's Barrow" is named
"Jack's Green." Jack represents the spirit
life in spring, in the act
of springing up or in jactation. One imag of this was the ascending sun that rises up, aspires, illumines, puts spirit of youth in everything, or "Jacks up," rises, revqlves, and reigns higher and higher,
and ranges from little Jack who climbed up the bean-stalk, to the place
of the giant, or to the top of the great circle, over which reigns Hu with
wide-expanded wings as the god in his disk, or, to reverse the process,
from him who rides on the heavens by the name of J ach, down to our
Jack of the bean-stalk, and the box. Possibly Jack, the Akh who
jumps up out of his box as the young god, the sun of the spring
equinox, is extant as the veritable "little Jack Horner." The divinity
was represented as the young one, the Ar or Har. His place was
the corner, and he is described as being in his corner, or angle. Says
Ra, in the last judgment, "Let the great one, who is in his angle
call the souls of the just, and have them placed in their abodes near

Ch. lxxix.

Ch. cxxv.

332

A BooK

OF THE

BEGINNINGS.

the angle." 1 Har-khuti is not only god of the corner, he is personified as "the brilliant Triangle which appears in the shining place."2
And this god, who rises up victorious on the horizon, spiritualized
(Akh) is literally Jack Horner, for Hor is Horus, and "Ner" (Eg.)
means victory. Jack's corner has been removed to the place of the
solstice, and his victory minimized to the pulling out of plums. One
wonders if these plums, like those of snap-dragon, may represent souls
snatched from the burning or the abyss. His exclamation, "What a
GOOD boy am I," still preserves the title of the youthful god called
Nefer (the good, the young), applied to Nefer-Tum, and Khunsu
Nefer-hept.
Har-Khuti, god of both horizons, the sum total' of the Tum Triad,
called "the brilliant triangle which appears in the shining place,"
seems to be extant in the Lord (Har) CADI, and the triangle to be
reproduced in his garland.

The Cadi is a remarkable character among the May mummers

in Wales. He is the rpost active personage, chief marshal, buffoon,
and money-collector.
He is generally arrayed in a dress of both
sexes, male above and female below. The number of the other
mummers is thirteen. They are dressed in white decorated skirts
worn over black ~elvet breeches. This dual dress of the Cadi and his
followers corresponds to the Two Truths, two birds (light and black)
two colours, two origins, and two horizons, of Tum-Har~Khuti, and the
mythical personage designated by Taliesin the "two-halved youth."
The company carried the May garland, the glorified image of the
circle completed and once more renewed at the time of the vernal
equinox.
The Cadi, as primus, suggests the god Khuti of Egypt, called HarKhuti, the sun of both horizons, lord of the two seats or double seat
of the equinox, one of whose types was the Sphinx. One name of
the Sphinx is Hu, and Hu is the god of the horizon, and the British
sun-god. The mixing of sex in the dresses answers to the dual nature
of the Sphinx, and the Two Truths. The garland of the Cadi, says
the Every Day Book, 3 consists of a long staff or pole, to which is affixed
a TRIANGULAR or square frame. In the procession the triangular
garland is carried next after the Cadi. The god Har-Khuti is premonumental. In the record of the divine dynasties, a period of I 3,420
years is claimed for the Shus-en-Har. or worshippers of the Har, who
as Sut-Har (whether Sabean or solar or both) manifested on the double
horizon as Har-Makhu and Har-Khuti. Another hieroglyphic of HarKhuti of the brillant- triangle is extant in the three-cornered cake. In
the city of Coventry one of the New Year presents given by all classes
1 E. Lefebure.
Also, the Book of Hades, by Lefebure and Birch.
the Past, v. x.
2 Litany of Ra, ii. 7; Records, viii. u6.
3 Vol. i. p. 562.

Records of

.tJ

EGYPTIAN DEITIEs IN THE BRITISH IsLEs.

333

of people is the God-cake, invariably made in a triangular shape.

The god and triangle meet in one name as Har-Khuti. The cake
is the Egyptian symbol of the sun and the horizon ; Har-Khuti of the
triangle is god of the horizon, the British Hu. This custom is peculiar
to Coventry. 1 The Coventry three-cornered cakes are called god cakes,
and the name of God is one etymologically with Khut, the god of the
triangle, of which the equinox was the apex, the Khut, the solstices
being marked as low down on the horizon, the equinox in the zenith.
The cake was a hieroglyphic of the triangle. Coventry is supposed to
take its name as Conventry from a priory founded there in 1044, by
Earl Leofric and Lady Godiva. But were there such persons as Leofric
and Godiva? It is on Trinity Friday that the Lady Godiva rides
naked through the town. The day also agrees by name with the threecornered cakes and the triangular god, Har-Khuti, who was the
manifester of the Trinity. The corner or angle at which the young
sun-god was re-born is the Kheb or Kep, i.e. Cov. It was in the
place of the two times, the "Teriu," where the two became three in
one; The Egyptian "Teriu" is expressed by three, and gives us the
word, and Kep-en-terui is the corner and the concealed sanctuary of
the two times. Terui also denotes the limit, the circumference, and
a form of Sesennu, the seat of the eight gods in the lunar birthplace. The Egyptian name is represented by the Welsh DARU
or DERYW, an end, and by the TROI, a turn, a circle, the figure
of Troy, earlier Trev, the Rep (Eg.) or religious house of Egypt,
'whence we derive our Trefs, Tres, and Troys. "En" (Eg.) is the
preposition "of" or ''of the." The name Godiva will resolve into
Khutifa, the bea~er of this god Khuti, from FA, to bear, carry, be
pregnant with Khuti, the child. Thus Godiva, the lady, the patroness
of Coventry, apparently becomes a form of the goddess Khet-Mut
(Eg.), the British Ked. Further, IVA or Iua (Eg.) is the boat, the
symbol answering to FA, to bear, carry, and Ked was the bearer whose
image is the bqat that bo~e the seed across the "dale of grievous waters,
having the forepart stored with corn," a symbol of the mother, great
with her child. Khep denotes the secret place, the sanctuary, the
Ha-Kheb, in which the god was reborn at the Terui or Troy, to become the young divinity of the double-seat, he being the "brilliant
triangle." The same word Kep means hiding, concealing, lying in
wait, looking, watching. And Tum in the Kep-en-terui would be in
the place of concealment, watching, looking, lying in wait, literally the
Peeping Torn of the Coventry mystery. One application of the word
Turn actually means to spy, and covet; with the eye for determinative.
It would indeed be strange if the Coventry mystery were based on
historical characters, for Godiva is just the native goddess who appears on
the Monuments as Khatesh or Khen, the bearer, the boat of the waters,
first pf all personified as the pregnant hippopotamus . Khebt, later Khet,
1 Notes and Querles, 2nd ser. ii. 229.

334

A BooK

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THE

BEGINNINGS~

the British Ked. Kef or Kep is the genitrix ; the word means mystery.
Khep is the goddess of mystery, the mystery of fermentation, fermented
spirits, and fertilization. The Coventry mysteries were amon~: the
most famous in Britain. The word mystery or Mes-terui (Eg.) mearls the
birth, a child of the dual time, born at the spring equinox in Kef-enTerui. This derivation of the name of Coventry, as opposed to Conventry, is supported by another name, that of Daventry. Tef or Tep
is a variant of Kep, and the Tep is likewise the abode of birth at the
Terui. Tep was a mythical locality consecrated to Buto or Uati, the
goddess of the north, the British Ked, and it permutes with the Kep
or Khab, as the Ha-Khab.
The "try" as a form of the Tref or Tre, Egyptian Rep, Trep, and
.
Terui, our Troy, will not agree with the Convent.
" Curcuddie," says Jamieson, "is a phrase used in Scotland to denote
a game played by children, in which they squat down on their hams
and hop round in a circular form." The word Curr means to sit in
this fashion. It is the Egyptian Kar, to stoop down, bear, carry
and be under ; khuti is to make the circuit, go round in a circle.
The game is probably an imitation pf the lame sun moving rouqd
slowly and with difficulty through the lower Kar, belonging to the
childhood of the race, and its mimetic mode of enacting ideographic
representations: Kar-Cuddie is the hard form of Har-Khuti, and the
sun in the Kar-neter is well represented by the English Caddee, a
servant employed under another servant ; he is the Kar-Cuddie, the
'
child Har, who was maimed in his lower members.
In the game of "noughts and crosses" there are two players ; one
makes the circle and one the cross. It is gained by the one who can first
get three marks in a line. Here we find the circle, the cross, and the triad.
But when neither of the two players wins the game it is given to " Tom."
"Tommy Dodd" is a term also used in tossing, when the odd man
goes out. Tum is the god of both horizons, and Hu is his representative of the circle (the Hut); Hak, of the crossing; when neither H u
nor Hak win the game, it is given to Tum, so that each has it in turn.
The cross and four circles or dots of Tit-tat-toe form one of the chief
patterns in the artistic designs of the Bronze age.1 It depends on the
particular cult as to which of these three is acknowledged figurehead and primus of the triad. In the Egyptian Ritual Tum is the
supreme ; with the British it was H u, and with the Hebrews it was J ah
lach or 1=11~
The house that Jack built is the solar mansion of the thirty-six
gates in the upper half of which was stored the bread and drink of
life, both being represented hieroglyphically as grain. Jack is the
Akh or J ach who, as Tum, is said to "build the house." The rat that
ate the malt is the " abominable rat of the sun," found in the Ritual.
The cat-headed goddess Pasht is designated the cat devouring the
1

Dawkins,. Early Man in Britain, p. 378.

EGYPTIAN

DEITIES

nl

')
THE

BRITISH

IsLES.

335

wor'':ried the

abominable rat.I The dog that

cat occurs in the shape of
a dog-faced demon, with human e '.'e-brows, that lived off the fallen
ones at the angle, of the pool of fir in the west, the domain of A thor,
the cow-headed goddess, who at .1is point, having tossed the dog, took
the sun (Atum or Tum) betwe .n her horns and carried him across to
the east. The cow and the c J.t were both bringers forth of the new
sun of spring in the hou ..; that Jack built; the house of the two
~~~ horizons. This was theyepresentation of Egyptian mythology, doubt---...,,__the very form i 0 ..-which the facts were taught in the Mysteries.
Th~"-U:cs~at ~certain religious festivals, as in the feast of Tlaloc,
in the sixth month, were accustomed to carry in their arms the images
of gods "made of that gum which is black and leaps, called Ulli" ;
these were named Ulteteu, that is, gods of Ulli. 2 Ulli is india
rubber. And the leaping gods, the Ulteteu, suggest kinship to. our
Jack-inthe-box, whose progenitors leaped in india-rubber before
other springs were invented.
This india-rubber image of deity, a type not yet extinct, is in our
day subjected to a great deal of stretching.
A moremystic image of our Jack is the dance of sunbeams on the
ceiling, reflected from water in motion, called J ack-a-dandy, or Jack
beating his wife with a silver stick. It is emblematical of the two
sources illustrated by sun and water; for Jack is a sun-god, and his
wife is water, a pail of which he went for with Gula, or Jill, up
the hill.
Jack dancing on the water is the same solar image that we find in the
Ritual-" Oh sun, thou hast lodged dancing"; 3 that is, on the waters.
The box of Jack is the ark in which the sun lodged dancing, and
crossed the water. "The great one crossed in the cabin, capped in
the ark." 4 "I saw the sun in the midst of his box when I hailed his
disk daily, the living Lord," 5 says the spirit in crossing from this life
to the other.
Atum was the lord of An : lord of the double-seated boat in An.
Atum is one with Aeddon (Hu), and this solar god of the Britons
appears in one of Taliesin's poems as TEYRN ON, the Sovereign On,
or of On, i.e. An, usually written Annwn. This is identifiable, because
in another poem of Taliesin's, on the "Rod of Moses," he connects the British On or An with Heliopolis. He says of Joseph, "the
son of Teyrn On collected treasures from his associates, and the sons
of Jacob had those treasures in possession." The title of his poem
is "Kadair Teyrn On," the chair of the sovereign of On. In this he
sings of the " Person of two origins of the race of Al-Adur, with his
divining staff and pervading glance, and his neighing coursers, and
his regulator of kings, and his potent number, and his blushing purple,
and his vaulting over the boundary, and his appropriate chair:
1

Birch, Gallery, p, 18.

Ibid.

Bancroft, iii. 340,

Ibid.

Ch. xv.

amongst the established train, t te sovereign of On, the ancient, the

generous feeder," or Heilin Pasga :lur, the feeder.l
Hu (Eg.) signifies corn, food, a :-~d aliment. Tum is the generous
feeder. He provides the bread of Tu and the drink of Tep for the
Osirian. " My father Tum did it for :-ne ; he placed my house above
the earth; there are corn and barley in it ; unknown is their quantity.
I made in it the festival of Tum.,' 2 Tuh.q_ is the lord of An, and the
feast is in An. The altars in An are pile~ with plenty. Tum i~
called Hetu Abi, 8 and hetu means bread. Tm.'!l is the ancien<-5od,
called Ra in his first sovereignty, and the oldest of th.._~_ ..,r.:.:r, who is represented as Har-Makhu of the two origins, or horizons. The boundary
was that of the horizon, where the seat was established in An.
The poet sings of Teyrn On, "Let him be the conductor of his
fleet, then, were the billows to overwhelm beyond the strand, so that
of firm land there should indeed remain neither cliff nor defile, hill
nor dale, nor the smallest sheltering cover from the wind when its
fury is roused, yet the sovereign of On will protect his chair : skilful
is he who guards it."
This will appear less remote when we have set forth the typology
of the Ark and the Deluge. The writer apparently means that were
the deluge to break forth again, there is always one place of safety
in the ark of On ; that seat of the god will remain secure. This was
the seat of Atum in An, the established region; the double-seated
boat is there~ the ark of Sekari, found with Atum in the procession
of the great gods. 4 "There let them be sought; let application be
made to Kedig for the men of Ked, who have been lost." 5 That is,
in An, the established region, called Tattu the Eternal.
The Eel was a type peculiar to Atum as sun of the under-world.
It took the place of the solar serpent, as the crawler through the
waters and mud of the abyss. The eel preserves its divine name,
-and being a divine type, it was too sacred to be eaten. That was the
primitive law of the case. Things forbidden to be eaten were hallowed and not abominated. This was the later phase whea the theology had changed. At first the Jews did not eat the pig because it
. was sacred, a form of the multimammalian mother; afterwards
because it was degraded and denounced. The later cursing implies
previous consecrating. And to this consecration of the eel in Egypt
the present writer attributes the yet surviving horror of the eel found
in Ireland and in Scotland, where it is invested, rightly too, with the
character of the serpent. This repugnance to eating the eel is a
superstition ; the _feeling against eating it was once religiously
fostered because it was a divine type, and when the theology changes
2 Ch. lxxii.
Davies, p. 528.
4 Wilk. Mat. Hlerog. pl. 65.
Ch. lxkviii.
Davies, pp. 527-532, whom I have here followed. He is not to be compared
with Skene as a translator, but was right ali to the Barddas being in possession of
the ancient mythical matter, although it was not derived from the Hebrew writings.
1

3
5

337

EGYPTIAN DEITIES IN THE BRITISH IsLEs.

and the thing is anather:.c~.tized as unclean, the horror of eq.ting it is

there, ready to be set c~.gainst it.
The superstition~ of folk-lore and religion are mainly a deposit of
denaturalized m,"i.nology, and not until the original types are interpreted ::~nr'l ~-:b",1;~1y explained can these superstitions be estimated ju.stly.
The eel is a symbol then, extant in our islands, but not understood, which tan be interpreted in Egypt, where it belonged to a
deity of the dark, worshipped in the remotest times. This accounts
for the eel that was seen by a man in Lorn as he was fishing, which
was passing from morning until sunset without coming to an endthat was a long eel! Not at all. It was the type of a circle, or the
completion of the circle passing through the deep, as the sun-god
Atum, whose name denoted water-type. A namesake -of Tum is
extant in the Timber, a kind of worm.
Tum was known in Egypt as the living god. That is the Ankh.
And we- have our divinity of the same name in the god Jingo,
whose worship has outlived that of KM, H u, Prydhain, and others
of the ancient Pantheon. Jingo is the modified Kingo, the Mentula
type of deity. Jingo was a god, also, of the Bask people, "By
Jingo" is a common oath, but the more emphatic form is" by the
living Jingo"; that id-entifies the Ankh (Eg.) with the living one.
"Ankh," the living, and also the name of the King, wa~ an oath
and a covenant, so sacred that it was profane and punishable to use
it vulgarly, or to swear by the Hfe (Ankh) of the Pharaoh. Profane
swearing consists in making the sacred usage common.
The Irish BEANGAN and Welsh PINCEN, for a sprig or branch, are
derivatives from Ankh, the living. The "living Jingo" apparently
translates and identifies the Egyptian Ankh, an oath meaning by
the living or the life. This sense of life enters into our words jink
and "high-jinks." Jink is to be gay and ebullient wit~ life. "Highjinks" are the very festival of frolic life.
Unki (Eg.) is also a god, or the name for God. According to
Brugscli Bey, the special Ankh, U nki, or Jingo of Lower Egypt was
the god Atum, the only one who is expressly denominated the' Ankh
or living god. Our Jingo ought therefore to be identified with the
Tum Triad, as he may be. Eidin, a form of Aeddon, signifies the
living, and both names are identical with Adori and Atum, l'vho is
the living god of Pithom, the Ankh, our living Jingo.
Again; the wedding-ring was formerly placed on the thumb. The
author of Hudibras refers to this:_-

" Others were for abolishing

That tool of matrimony, a ring,
With which the unsanctified bridegroom
Is married only to a thumb." 1
1 ..

m. n. 303.

VOL. I.

..:._

.,

;f.

.....

'
\,

\ ....

A BooK oF

THE

:BEGINNINGS.

The Hereford, York, and Salisbury mis:s-e:ls direct that the ring
shall be first placed oh the thumb and left on t!-le fourth finger. But
as late as the time of the first George it was a CL'>tom to place it on
the fourth finger during the ceremony, and afterwa11s it was worn on
the thumb. 1 Here we have the Ankh coupled with~~th~ ring
being an Ankh~sign of to pair, to clasp, and' to make a covenant:--~---,_,
At Kidlington, in Oxfordshire, the custom was on the Monday after
--Whitsun week for a fat live lamb to be provided, and the maids of the
town used to run after it having their THUMBS tied behind them, and
the one who caught it with her mouth was declared Lady of the
Lamb. 2 This points to the time when the vernal equinox occurred in
the sign of the ram. Possibly the thumbs tied behind may have been
symbolical of Tum, the hinder sun, now transformed into Hu, in the
sign of the ram. Tum (Eg.) is also a name of the mouth.
Tut is the hieroglyphic hand, and the name ofnumberfive or one hand.
We have Tum on the hand as the lower member, and Tut as the sign
of five in the little finger. In the ancient nursery-lore the hand is
reckoned up as "Tom Thumkin, Betty Bodkin, Long Gracious, Billy
Wilkin, Tutty-Woo." Tutty-Woo, the fifth sign, is number five in two
languages, "Tut" in Egyptian and "Wu" in Chinese. There are
two versions of the last line ; the little finger is likewise called " Little
Tut," and in this version Tut is a hieroglyphic of five, fifth, or a hand.
It is this little finger Tut or Tutty that knows and makes known. In
Piedmont mothers are accustomed to awe their children by making
believe that it reveals everything. 3 T~t (Eg.) is Speech, the tongue,
the word, the manifester and revealer of the hieroglyphics. The
revealer personified is Ttit or Tahuti, the lunar deity. In fact, we have
two Egyptian deities on one hand in the thumb and tutty-woo.
The first month of the year in Egypt was called the Tat, and
this is the Irish name for the first or opening day of harvest. Also
the Irish god. of harvest was called Tath. Another name of Taht is
Takh, and Dagh was a god of the Irish Tuatha-Dadanan ; Deaghd
is a name for divinity.
On the Monuments the lunar deity Tahuti, lord of the moon in
its first half, is represented by deputy in- the second hal One form
of this deity is the dog-headed monkey, the Aan, earlier Kan.
From this connection of the Cynocephalus with Taht, we derive the
well-known man in the moon, who is followed by his dog as Taht
was @y the dog-headed monkey. These two images of Egyptian
mythology have their abiding-place in the moon for ever. One legend,
makes the man to be Cain, that is, Kan the dog, or Cynocephalus.
The man is supposed to carry a bundle of sticks, said to have been
gathered on Sunday, the origin of which has been derived from the
Brz'tlsh Apollo, vol. i. p. 270.
Blount's Jocular Tenures, Beckwith's ed. p.
a Gubematis, Zoot. Myth. vol. i. 166.

1
2

281.

EGYPTIAN DEITIES IN THE BRITISH ISLES.

339

Book of Numbers. 1
The earlier representation may have been
coupled with the Hebrew story to point a moral, but the image is sure
to be Egyptian. In our elder poets, Chaucer and Shakspeare, the
bundle is a bush of thorns, and a bush is but a branch or tod, and
Taht is the bearer of the palm-branch of the Panegyrics; he is also
lord, of the date-palm. Time was reckoned by the palm- branch of
the festivals. The great spring festival was that of our first of May.
The branch of May was a sacred sign of this season, and that is the
white-THORN bush! Thus 'Ye recover Taht and the Cynocephalus
in our man in the moon and his dog, whilst the palm-branch is
represented by the bush of thorn or branch of May.
But to return to Hu, the sun-god. A relic of the Disk-worship
apparently survives at Silchester in connection with the onion. Onion)?e!).nies is the name given to Roman coins when found there. According to tradition, they are so called after a giant ,whose name was
0NION.2 The great god, lord of heaven, divinity of the disk, is the
Hut, and Hut is the onion. It seems to follow that the giant Onion
is a form of the solar god. Further Hut, the onion, for the god and
the disk, is also the name of silver, and the pennies are the disks o{
Onion. The giant is one form of Hu, the great god of the Hut sign
and circle, the great solar circle. Huten (Eg.) is this circle and the
name of a ring, and from H uten in the hard form of Khutn comes
the Norse Jotun or Eoten, the old English Etin, the giant, In
Egyptian, Khut, H utn, A ten, all denote the ring or circle of time.
The giant was a figure of great extent, a type of the larger course.
In one of our western isles, that of Borera, there was a vast stone,
on the hill Criniveal, some twenty-four feet long; this, the natives said,
marked the spot where a giant of a month old was buried. 8 Of course,
when time came to be reckoned by hours and minutes, the' lunar
period of time looked a giant; that of Hu or Aeddon was a year.
This type took one form as the eye of the Cyclop, or giant, the oneeyed monster, the eye being another ideograph of the circle. The
Norse Jotunheimr, the giants' home, is a region of the eternal, or on
the way to it, by means of gigantic cycles of time. The Saxon Eoten
for giant is a word unknown in the Teutonic branch of language.
Nilsson traces it to a Lap word. Grimm thought it had been derived
from Etan, to eat. It comes from Katen, an image, a ring, as the
representative of a large circle of time. The eye as a symbol of the
cycle was given to Horus, to Taht, and to Hu. It was likewise
assigned to the giant as the Cyclop, and putting out the eye was
synonymous with slaying the giant. The story of Odysseus and his
escape from the monster whose eye he had put out has been traced by
M. Antoine d' Abbadie among the tribes of Abyssinia. In this ver-sion the hero escapes from the cave by being carried under the belly
of the ram. This gives the thread of a clue to the maze.
1 Ch. xv.
3 Martin, p. 59
2 Wright, Dictiotzary, vol. ii. p. 7II.

A BooK

340

OF

THE BEGINNINGS.

Odysseus is a form of the giant-killer or circle-ender, like Khunsu,

and to put out the eye is figurative for ending a cycle personified in
the Cyclop. Khunsu, the Egyptian Hercules, was the god who represented the full moon, and with the full moon of Easter the cycle of
.the year, the eye of the Cyclop, ended. This, in the ram calendar,
When the vernal
was where the sun entered the sign of Aries.
colure was in Pisces, the solar hero was conveyed _in the belly of
the fish.
The onion of Hu was a form of the Ankh, or living, and as an
emblem of life the oldest spelling of the name Onion retains the
primary significance ; it is the INGAN, and ANKH-AN is the repeater
of life, who was worshipped as Tum, the living, and H u, the lord of
life. Juvenal satirizes the Egyptian veneration for the leek and onion.
He says it is impiety with them to violate and break with the teeth
the leek and the onion. "0 holy race to whom such deities as
these are born in their gardens." 1 The onion of H u, or Tum, has been
given to " Saint" Thomas. Burton, in his Anatomy of Melancholy,
speaks of a kind of divination with onions laid on the altar on
Christmas Eve. In the instructions for divination with onions the
buyer is told to be sure t9 select a shop with two doorways and to go
in at one and come out by the other. The onions are to be placed
under the pillow on St. Thomas's Eve. 2 St. Thomas takes the place
of Tum or Tom, and the double doors correspond to the double
horizon, the double house and double-seated boat of Atum.
Here is another meeting-point. The great god Hu was the
youthful sun-god, son of the old Atum, and ONION (Hut) .is an
English name of a young child. Also the ONION is the little one in
the sailor's reckoning of so many knots and an ONION.
According to Stukely, the remains of a stone temple at Navestock,
in Essex, showed that it had represented a circle with wings. He
could not have derived this supposed image from the hieroglyphic
Hut, being wholly intent upon the serpent, yet it is the figure of the
Hut or celestial sun, the chief sun, the.life-giver, the winged disk of
the god Hu, called the solar disk spread out. The disk with wings,
however, does interchange, as Api, with the disk and serpent. So
the British Hu is called the gliding serpent.
The Hut sun is closely connected with our Whit-sun. Hut (Eg.)
means white. It was a common superstition that whatsoever was
asked on Whitsunday morning at the instant the sun arose and
played or danced, God would grant. The god was Hu, and the sun
his Hut; the Sunday his White day. Evans, in his Echo to the
Voice of Heaven, 8 says he went up a hill to see the sun rise betimes
on Whitsunday morning, and saw it at its rising "skip, play, dance,
and turn about like a wheel." As the Hut sun was the sun of the
1

Sat. xv. r.

2
3

I652.

P. 9

Choice Notes, p.

2#

EGYPTIAN

DEITIES IN

THE

BRITISH

IsLES.

341

equinox, our Whitsuntide 'is apparently seven weeks late or nearly

4, ooo years behind time.
On one of the British coins the word "Att" accompanies the solar
disk or wheel. 1 Aedd was an abbreviated form of Aeddon, the
solar god. "Att " is the solar circle in the hieroglyphics, also to
fly and soar; be a type of A ten or Aeddon. This circle is known to
the bards as the "Barrier of Eidin," the encircling mound, 2 built of
stones in the circular temples, and culminating at last in Edin-burgh.
Edinburgh was doubtless one of the seats of Aeddon. Buru
(Eg.) is the height, summit, cap. In the hard form this yields the
brig or arch over, and the Burgh. "Ethan" is an unknown place,
named in the Pictish Chronicle.3
The Caer of Eidyn is mentioned in "Cunobeline's Talisman," and
in "Gwarchan Maelderw," as well as in the Gododin, and in the sixth
song of the latter poem, the " Knights of Eiddyn" are celebrated ;
they are the equivalent of Arthur's Knights of the Round Table,
or Circle of Edin, Aeddon, Aten, or Adonai, the lord. Dun-Edin,
another name, is the Tun, elevated ~eat, throne, mount of Aeddon,
the solar god.
Aten and Atum are identical as the youthful god. The NeferAtum of a later cult reproduced the Aten or Adon of the earlier.
This will be fully explained, meantime Atum (Tum) and Aten are
interchangeable name.s. Hu, the youthful form of Tum, is the earlier
Adon or Adonis.
In the Etori Montero it seems to me we have a surviving relic
of the worship of Aeddon. Eton itself has.the name of the youthful
god. The Montero is a reculiar cererr.ony, said to have been coeval
with the foundation of the college. Such foundations as this and
those of Cambridge and Oxford were made, so to say, over the
crypts of the more ancient cult.
On May the 12th a procession was formed of the boys, who carried
standards and were accompanied with music. The scholars were
dressed in military or in some fancy costume, and the procession
went to a small mount on the south side of the Bath Road, called
the "Salt" Hill, supposed to be a British barrow or burial-place of
the dead.
The hill was ascended, the grand standard unrolled,. when the
captain made a speech, and the "Salt" (money; was then collected.
The money bags were richly embroidered, the salt-bearers were
superbly dressed. Members of the royal family attended at times,
and their donation was called the " Roya:l Salt." The origin of the
Montero, as of so many other immemorial customs, is unknown. At
one time it was celebrated on the 6th of December, the festival of
St. Nicholas, the same day as that on which the boy-bishop was
1

Poste, Keltic Inscrip. pl. 7, coin 5.

3 Jamieson, A~tc. Culdees, p.

2
II2,

Davies, llf;th. p. 585.

A BooK oF THE BEGINNINGs.

342

elected at Salisbury and other places from among the children

attached to the cathedraJ.l
The boy-bishop was a survival under Christianity of the youthful
sun-god, and the ceremony will help to identify the meaning of the
Eton Montem. Eton Montem I We use the word immemorial,
forgetting what ineffaceable memorials are registered in words! Eton
contains the- name of Tum, who transformed annually into the child,
the Adon or lord. Men-tern (Temau) in Egyptian reads the procession, memorial, dedication, gift of restoration. Eton Mon-tem would
thus denote the festival of Aeddon's restoration.
A passage in the "Status Scholce Etonensis" (A.D. 1560) shows
that in the papal times the Eton scholars elected their boy-bishop
on St. HUGH'S Day, November 17; St. Hugh being a supposed real
boy-bishop at Lincoln, whose day was November 17. St. Hugh is
just the papal name of the sun-god Hu, written in the Welsh
form, otherwise Aeddon, Egyptian Aten.
At the time of the spring equinox th~ old god was restored in
youthful form, and the event was celebrated in all lands. Eton is
still dedicated to the Young god as the especial college for boys. In
the same manner on the mount did the l)ruids unfold the dragon-flag
of Aeddon at the time of the vernal resurrection. It was called
"MAGNUM SUBLATUM."
"I have devised a huge standard, the mysterious glory of the great
field of battle, and its excessive toils. There the victor directs his
view over- Ma~on, the luminary, the Arkite with the lofty front, and
the red dragon, the Budd of the Pharaon ; i~ shall accompany the
Advaon, flying in the breeze." 2
Salt (Sart) in Egyptian is the name of wisdom and science, and
the word has the sense of sowing, planting, distributing, augmenting,
and extending, which was no doubt typified by the " Salt " as moneymeans. Salt still a recognized emblem of learning and wisdom.
The people of Alnwick formerly celebrated St. Mark's Day in connection with the making of "freemen of the common." The custom
is locally attributed to King John, who is said to have once attempted to ride across Alnwick Moor and got stuck in the morass,
in commemoration whereof he commanded that all freemen should
pass on foot through Freeman's Well. When any new freemen were
to be made, a small rill of water which runs through the morass was
kept dammed up for a few days before the ceremony was performed.
In this way a miry bog chin-deep in mud was made, and through
it the freemen passed. King John is here as great an imposter as
St. Mark. There was a race for the boundaries, in running which the
young freemen were obliged to alight from their horses, in passing an
open part of tht: common, and to place stones on a cairn at intervals

is

See Dyer, p. 291, for authorities.

Davies, A11cimt Welsh Poem by Gwarchmz Maelderw.

..

EGYPTIAN DEITIES IN THE BRITISH IsLES.

343

as a mark of boundary.
This shows the true Mark, March, or .
Boundary signified. Then the race was continued to the Town-law
or Twin-law Cairns, a h.igh hill, for the honour of arriving first. On
this mount the names of the freemen of Alnwick were published.
Having competed for the honour of winning the boundaries, the young
men returned to the town in triumph, and were met, according to
tradition, by women dressed up with ribbons and flowers, playing
upon bells, who welcomed them home with dancing and singing.
These were called " TIMBER WAITS," a supposed corruption of
timbrel-waits.
The celebration may be entirely interpreted by the solar mythos,
of which so much has to be written in this work.. To begin with, it
celebrates the making or becoming free. This freedom was attained
by the young deliverer, the sun-god Aeddon (Hu), who crossed the
abyss of waters and landed on the mount, the rock of the horizon,
where the Hall of the Judgment and of the Twin Truths was located.
Alnwick Moor was anciently called the Forest of Aidon or Aeddon,
which identifies the passage with the solar god. King John, who
crosses the morass, takes the place of the An or Oan, the manifester,
who came up out of the deep, as the sun of the water-signs ; the mark
or boundary. represents the land re-attained and the twin-law the place
of the Two Truths, also called the double seat of A tum or Aten.
The Timber Waits announced the reappearance of the victors who
had won the boundaries.1
The " Hill of Aren " is a form of the mount of the horizon and
landing-place of the sun. The resting-place of Tyrlain, the father of
the inspiring muse, is in the border of the Mount of Aren; "while the
wave makes an overwhelming din, the resting-place of Dylan is in
the fane of Beuno, the ox of the ship." 2 The ox of the ship here
identifies the landing-place with the colure of the equinox in the
sign of the Bull. This" Hill of Ai:en" is a form of the solar birth
place, the Bekh (Eg.), found.in An. Renn (Eg.) is the young child,
the nursling, and the.name-circle; and it is suggested that Aln-wick
is one with Am-wick or hill of Aren, the birthplace and .resting-place
of Tydain, who, as the British Apollo, is the solar god and a form of
Aeddon or Hu. Renn (Eg.) is the typical birthplace, personified as
Rannut, and in the Aren was the Bedd of the youthfur god. Bed,
in English, is the uterus; the Egyptian But and Pa-t; Hebrew,
Beth; Vei, Ba; Keltic-Irish, Beith; Sanskrit, Bheda. This Bedd is the
"Pet" of the hieroglyphics, the divine circle of the,gods which is synonymous with number nine, the nine months of safety from the Deluge,
the nine day~ associated with the Deluge of Deucalion. Tydain, the
father of the Muses, is the progenitor of the nine. Thus the Timber
1

History of Alnwick, 1822, pp. 304~309. Antiquarian Reposilofy, 1809. Dyer,

p. 201.
2

Davies, Myth. p. 194.

-I

'

344

BooK

OF

THE

BEGINNINGs.

. Waits may have represented the Muses. Tema (Eg.) means a choir
(Temau, choirs), and Ma signifies number nine. The nine were
extant in the damsels whose breathings warmed the cauldron of
Keridwen. The Gallicence of Sena were the Nine. "The tuneful
tribe will resort to the magnificent Se of the St!on," says Taliesin.
H u, the sun-god, was celebrated by the Barddas for putting an
end to the dragon-tyranny. Hu, the bull, was son of the dragon, as
in the Bacchic Mysteries the bull was born of the dragon. The
dragon was a type of the mother Ked, Draconis of the sphere.
She was the deity of darkness and the night-side ; H u, the god of
light, who was her son and consort, became the father who superseded
the Sabean mother. Hence we hear of the " Deluge that afflicted
the intrepid dragon." 1
Atum was especially called the Lord of An, which may be rendered
Har-An ; and there is reason for supposing that "Heron,". from
whom the city of Heroopolis was named, was a title of Atum, as
lord of the lower world. Champollion considered the analogy
between Atum and Heron confirmed by the monumental inscriptions,
giving to the kings the. title "Born of A tum," since Hermapion,
in his rendering of the obelisk of Ram!;!ses, calls that monarch the
"Son of Heron." In Egypt the An of the Monuments, the ..tEan
of Pliny, is the black land, an appellation of the Heroopolitan nome.
Har-an is Lord of the Black Country; a title of the Pharaohs, In
the inscriptions the king is called Lord of the Red-land (Tsher), and
Lord of the Black-land, An. Har-An has his likeness in the British
Ara wn, the solar lord of Annwn, the deep.
Osiris was also a lord of An. Ben Annu is a title of the god in
An, which is echoed in a title of Hu, as Pen Annwn, ruler of Annwn.
By aid of the Osirian myth with Osiris as Lord of An, and his
relation to Horus-Tema, the avenger of his father, we shall be able to
correlate the myths of Arawn and his son Pwyll or Pyr. Pwyll, like
Horus, the son, changes characJ:ers with Arawn the Arkite, who
answers to Osiris shut up in the ark by Typhon. Pwyll transforms
himself into this character in order that he may become the avenger
of Arawn the Arkite, just as Horus is the avenger and defender of
Osiris. Arawn is the sovereign lord of the deep. "Behold," he says to
Pwyll, "there is a person whose dominion is opposite to mine, who
makes war on me continually; this is Havgan," a power also in
Annwn ; "by delivering me from his invasion, thou shalt secure m.y
friendship." On the day that completes the year Pwyll was to 'kill
the usurper with a single stroke. This was the r&le of Horus, who
did battle with Typhon, the "day of the fight between Horus and
Typhon," as it is described in the Ritual, as if on a certain day the
battle was concentrated into a blow. This was at the time of the
spring equinox, and the conflict was in Annu. It is absurd 'to
1

Gwalchmai, FVelslt A1clt. p

202:

EGYPTIAN

DEITIES

IN

THE

BRITISH

ISLES.

34 5

render Havgan by summershine. 1 Summershine did not dwell in

Annwn, the deep of winter. Hef is a name of the gigantic serpent,
the Apophis of the Ritual, and Havgan is the analogue of the
Egyptian Apophis.
Har-An, however, is but a title, and it equally applies to Shu as one
of the Lords of An. Shu 1s the Egyptian Mars, god of battles ; and
Mars, according to Ccesar, was one of the divinities of Britain. Arawn
Pendaran is the Lord of Thunder, and as Master of the Hounds, the
dogs of the deep, he partakes of the character of Shu. The Welsh
" Cwn Annwn " that appear with Arawn are found in the Ritual as
the dogs of shade, that is, Shu or $hadow, ergo, shadow-dogs. These
are hard to lay hold of; they are thus spoken of: " Oh, leader of the
boat, thou goest in the waters. The Osiris shoots through every place
in which he has been, through a person who has been to him swifter
than ~he dogs following after Shade." Three times in this chapter
(24) the swift shadow-dogs or dogs of shade (Shu) are quoted. The
Shadow Dogs of the Ritual .are the Echo Dogs of the Welsh myth.
When Pwyll is hunting in the Vale of the Boat, GLYN CWCH, listening
to the cry of his pack, he hears the cry of another pack of a different
tone coming in an opposite direction. These belong to Arawn, the
Lord of the Deep, who is here one in person, with Shu, the Lord of
the Shadow Dogs of the Deep. The Cwn Annwn, or Echo Dogs,
unite both the echo and the shadow character in popular belief to this
day, and are supposed to hunt the souls of the dead in shadowy
apparition by night, as they do in the Book of the Dead.
It has to be shown that the constellation Kepheus and the star
Regulus were two starry types of the god Shu, who was depicted both
as the hunter and the shepherd. The star Regulus is in the Babylonian astronomy the shepherd of the heavenly flock. 2 As Kepheus,
he is the lawgiver in the North. The shepherd in British mythology
is the s'Yineherd. We are told that the first of the mighty swineherds
of the island of Britain was Pryderi, the son of Pwyll, chief of Annwn,
who kept the swine of his foster-father, Pendaran Dyved, in the Vale
of Cwch, in Emlyn, whilst his own father, Pwyll, was in Annwn.
Pwyll and Pryderi, called father and son, are the swineherd in two
characters agreeing with the two phases of Shu-Anhar. The star
Regulus in the Lion was the shepherd or swineherd, the lawgiver and
guide when Kepheus was low down in the northern hemisphere.
Pwyll is designated Lord of Annwn and Dyved, in which there are
seven provinces answering to the seven halls in the house of Osiris, ,the
seven circles of the Tr9y figure, and the seven caves of the American
myths. Dyved is the Tepht (Eg.) or abyss of the beginning, in the
region of the north.
Now we are told by Taliesin that it was through Pwyll and Pryderi
1
2

Davies, Myth. p. 421.

Vide chapter on the Two Lion Gods.

BooK oF THE

BEGINNINGS.

that the god entered what Davies calls the ark, or the inclosure of Sidi.
This, as will be shown, means that these two as a double Regulus were
the determiners of a circle of the year. Hence Pwyll is said to govern
Annwn, the great deep, the place of the waters of the Deluge, for a
whole year, for the solar god of the underworld called Arawn. All
this will be vivified later on, at present we must establish our comparison. There is another name of Pyr, called Pyr of the East,
supposed to be another character altogether. But we take Pyr to be
a local form of Pwyll. Pyr of the East was the son of Llion the
Ancient ; that is, of the waters called Llion, which burst forth and
overwhelmed the world. Llion is the British form of Nun (Eg.), who
is the father of Shu, the Egyptian Mars. Nun signifies the celestial
water. Pyr, son of Llion, equates with Shu (Kepheus), the son
of Nun, and Pwyll is the god of the solar boat, as Shu is in the
Egyptian mythos. Thus we identify Pwyll as the British, war-

~M~

Now, to complete the proof that Arawn is the same as Haran (the
sun in An), and that Pwyll is Shu, it can be shown that Anhar-Shu-siRa-Neb-Khepsh 1 has a character in which he represents or is assimilated to Har-Tema under the style ofHar-Tema ofTinis. 2 Har-Tema
is the lord who represents justice visibly, whether as the solar Horus
or as Shu, and is a representative of the great judge Atum Har-an.
HERIAN or HER RAN is likewise a name of the Norse god Odin, the
huntsman with the hounds who is the equivalent of Shu and Pwyll
with their dogs.
The Cwn Annwn or dogs of the deep are, at times, accompanied
by a female fiend named MALT-Y-NOS. This name in the Isle of
Man is spelled MAUTHE, where they have the dog of death called the
Mauthe dog. Math or Maut was the Hecate of tpe Britons. She is
the Egyptian Mut, to die, Mut, the tomb, underworld, personified
as Death. Maut was a form of 'M ut, the great mother who as Isis
was accompanied in her wanderings by the dog. The dog of Mut in
Egyptian reads the dog of death. The Druids had Mut in her
unfallen form, as the Mother Nature. Math signified kind, Nature,
who created out of nine principles or elements. Ma in the hieroglyphics is number nine, and Mat is the mother. A form of
" Mat" in Egyptian is fruit, and one title of the Druidic Math was
the fruit of the primeval deity, or "FRWYTH Duw Dechrau."
One name or title of the Druidic creatoress is Henwen, the ancient
lady. Another divine name of the primordial life-spring or of springing into_ life at the lowest point of animated existence, out of the
chaotic mass of matter in its uttermost stage of disintegration,3
personified as the deity who was the most ancient and unoriginated
ruler, is Ddi-h~nydd. This can be read by the Egyptian Han or Nun.
1

Harris, Magic Papyrus,

3

3
Barddhas, vol. i. p.

2,

218.

Brugsch, Dkt. Geog. 95

EGYPTIAN DEITIES IN THE BRITISH IsLEs.

347

Han or Nun is the bringer, called a god. But we shall find the
feminine is always first. The NuN is the primordial cause in the negational, passive phase of being, the water, as the factor contrasted with
breath ; NUN is typical, and water is one of two types, the oldest in
the mythical creation. One ideograph of the Han or Nun is the vase,
and the vase means the womb, the As. Han, the deity of the heavenly
water, is primarily female, as is Hen-wen. Henydd appears to represent the Egyptian "Enti" (Hen-ti), the name of existence, or Hent,
the matrix, the water-dam and reversed vase. Hent signifies ruling
power, and Ddi-henydd is the unoriginated ruling power. Ti (Eg.) is
two or reduplicative ; Ti-enti is dual existence; Ti-hent, the plural of
rule, in short, the two Truths of all beginning according to Egyptian
thought.
Ddi-henydd so rendered is the ancient dual divine being, of which
so much has to be said, and then it will be manifest how ancient is this
Druidic portrait of cause. We are told in the Anglia Sacra 1 that
the name of the mother of David (Dyved) was Non. This serves to
reproduce the female Nun (Han), the bringer of the hieroglyphics, the
Nun of the celestial abime, and the primordial factor of creation, the
divinity of the heavenly water.
Among the Irish deities are Krom-Eacha, the god of fire, and Mana-nan, the divinity of the waters. Akha (Eg.) is fire; Akhu, the
furnace. Mena is the wet-nurse, and Nun (Eg.) is the typical
primordial water, the inundation. "I have a sword which MAN-ANAN MacLir (Son of the Sea) gave me," said Naisi of the "Sons of
Uisnach."

At Lydney Park, near Chepstow, Gloucestershire, a god was found

bearing the Romanized name of "Deus Nodens," who is not known
as a Latin divinity. An inscription on one of the votive tablets runs
thus: q To the god Nodens. Silvianus has lost a ring; he has made
offering (i.e. vowed) half its value to Nodens. Amongst all who bear
the name of Senecianus, refuse thou to grant health to exist, until he
brings back the ring to the Temple of Nodens." Amongst the other
relics preserved are certain letters cut out of a thin plate of bronze
forming the words "NODENTI SACRUM," which are supposed to have
been affixed to the alms-box of the temple wherein those who consulted the oracle deposited their offerings. This may afford a clue
to the meaning of the name Nodens.
In Hebrew the Nethen (plural Nethinim) was one who was offered,
consecrated, and dedicated to the service of the temple. Nathan
(tm) means to give, to offer, place, set, bestow. . It signifies many
forms of offering, including the sacrificial ; those devoted to the swords
or slaughter; 4 having especial relation to blood-sacrifice and offerings
of blood. "I have set (tm) her blood upon the top of a rock." c.
1

Vol. ii.
Jer. xxxiv.

2.

2
5

Glen Etive, p. 105.

Ezek. xxiv. 8.

Mic. vi. J4..

BooK

oF

THE

BEG.INNINGs.

" Thou shalt take of the blood and place it (tm) upon the tip of the
right ear of Aaron." 1
The form N uden has similar meanings of gifts, offerings, presents,
to present, hand over. "Thou givest thy gifts (!,~) to all thy lovers." 2
Nadan permutes with Nadeh (n,~) for "gifts of all whores," ip the
same verse. N adeh signifies the wages of prostitution, the images of
impurity, uncleanness, the menstruating woman, which suffices to
connect N uden with blood.
Nethen (Heb) means to pour out a blood-offering, and it has been
conjectured that a circular opening nine inches in diameter found
in the floor of the temple was made use of for receiving drink-offerings
of blood as a libation to the god Nodens. Nuden (Heb.) denotes
a belly-shaped receptacle, and this terracotta funnel-shaped orifice
was ringed round with outer bands of blue and inner bands of red,
the two typical colours of flesh (blood) and spirit in relation to the
Two Truths of Egypt.
Nat (or Nut) in Egyptian is the name for gifts, offerings, to present
tribute, make a collection, to bow, address, hail, help, afflict, punish,
save. Enti (Eg.) signifies existence in the invisible form, the lower
of the Two Truths, that of blood, the flesh-maker. Enti (Eg.) or
Nat is the name of the red crown and the negative form of existence
determined by the bleeding flower; Nat, therefore, as in Hebrew,
means blood, the lower of the Two Truths, and Nadeh, the flowers, 3
are one with Nat, the flower of blood. The origin of blood-sacrifice will
be shown to be related to or suggested by the menstrual purification.
So interpreted, N utenti (Nodenti) indicates Blood-offerings, and
"Nodenti sacrum," the sacred place, a mystery of blood-sacrifice;
hence the belly-shaped receptacle. When the spirit was offered up
to heaven, the blood was poured out in libation to the mother earth
the Egyptian Neith, goddess of the lower heaven, that is, earth.
Thus Nodens, whether male or female, or both in one, appears to
have been a divinity of blood-offerings.
Calves and lambs which happen to be born with a certain natural
mark in the ear called the " Nod " or token of Be uno are still chosen
as offerings to the Church of Clynnok Vaur, in Carnarvonshire, on
Trinity Sunday. 4 The "Nod" is the mark of offering, the bloodsacrifice of N odens. Beano iri English-Gipsy means birth, and the
Nod-Beuno is probably the birth-mark. 'The Bennu (Eg.) was a
type of re-birth.
The name written Noddyns has been translated by Keltic scholars
god of the abyss. Neith was a Keltic divinity of the mystical water,
or blood. The name of N oden also is a well-known English proper
name. In the Chronicle of Ethelwerd (A. 508) "Nathan Leod, King
of the Britons," wa:s slain by Cerdic. Natan-Leod sounds much as if
I
3

Ex. xxix. 20.

Lev. xv. 33

2
4

Ezek. xvi. 33
Dyer,,p. 295

EGYPTIAN

DEITIEs

IN THE

BRITISH

IsLES.

3 +9

the name had been adopted from the (Romanized) Nodens of Lydney.1
An inscribed stone found at Lea Mills, on the east side of the River
Av~n,. two miles below Bristol,2 has on it a bust with sun-like face,
which a pair of eardrops proclaims to be feminine. The legend reads
"Spes (0) senti" with the circle 0 broken. Spes might be the Latin
for expectation or the resurrection, and this would be corroborated
by the cross in the centre ; the dog and cock on either hand corresponding to Anup and the hawk. But these signs only prove the
imagery of the equinox, which was pre-Christian and pre-Roman.
The rays round the head show the divinity, probably that of the solar
goddess known as Sul Minerva. Senti is Egyptian for worship and
breathing homage. Spes or Sps is a hieroglyphic variant of the
statue As, the sign of the noble, the Great.
Here, the one
worshipped is feminine. And Spes (Eg.) is the spouse. Seps or
Shaps (Eg.) also denotes the bringer forth of the child. Taking the
imperfect 0 to be the hieroglyphic circle, Spes (circle), Senti is the
statue erected in the circle of worship to the genitrix, who gave birth
to the solar child of the crossing every vernal equinox. This reading
would not determine whether the monument be Roman and Mithraic,
(there was a feminine Mithras) or ancient British. The inscription,
however, contains the leaf-stops that took the place of the ancient
papyrus roll of Egyptian punctuation.
The Egyptian Fates or Parcre are seven in number, called the Seven
Hathors, who are in attendance at the birth of children. In the
"Tale of the Two Brothers " the Seven Hathors came to see the
newly created wife of Bata, and they prophesied with one mouth that
she would die a violent death. In the tale of the "Doomed Prince "
the Seven Hathors greet him at his birth and predict his fate. 3
They appear in the Ritual in the form of seven cows, with the bull
who is the husband of the seven.
The Seven passed into Persia as the Seven Sisters or Wise Women
who are present at the birth of children and at other sacred times.
They appear in the Rig-Veda as the Seven Sisters who are also Seven
Cows like the Hathors. The Chinese have the Seven Sister-Goddesses
in connection with the Seven Stars.
These seven are folHld in a
diminutive and elfish form among the Manx.
Waldron, in his account of the Isle of Man, 4 relates that a woman,
who was great with child and lay in bed waiting for the good hour of
deliverance, saw in the night-time seven (or eight) little women of the
wee folk come into her chamber, one of them having an infant in her
arms. A scene of christening ensued, and they baptized the infant
1

Roman An#quities at Lydney Park, Gloucestersldre.

Bathurst, with Notes by C. W. King.

2 Archceologica!Journal, v. xxxi. p. 41.
3. Records o/ the Past, vol. ii. pp. 145-155.
4 Works, p. 132 (1731).

By the late Rev. W. H.

350

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oF

THE

BEGINNINGs.

by the name of Joan, by which the woman knew she was bearing a
girl, as it proved to be a few days after:
The Seven in Waldron's story were accompanied by a male (the
bull), who acted as a sort of scribe or minister.
The number seven was continued in divining. Mother Bunch
says of the experiment of the Midsummer shift : " My daughters,
let seven of you go together on. a Midsummer's eve just at sunset
into a silent grove, and gather every one of you a sprig of red
sage, and return into a private room, with a stool in the middle,
each one having a clean shift turned wrongside outwards hanging
on a line across the room, and let every one lay their sprig of red sage
in a clean basin of rose-water set on the stool; which done place
yourselves in a row, and continue until 12 o'clock! saying nothing, be
what it will you see ; for, after midnight, each one's sweetheart or
husband that shall be shall take each maid's sprig out of the rosewater and sprinkle his love's shift." This too presents a picture of
the Seven Hathors.
By aid of the Cauldron of Keridwen or Vessel of Ked the genitrix
we may recover the Egyptian U n, the Goddess of the Hours. The
"Pair Keridwen" was a vessel, and the typical name of the whole
circle of laws and doctrine of the Druids. Cauldron or Kart-ren is the
circle by name. Pair is the Egyptian Per, to go round, surround,
be round, and is synonymous with Pail or Pale.
Keridwen; with due attention to the books of astronomy and the
hours of the planets, collected plants for the cauldron, which boiled
and bubbled for a year and a day, to obtain three " blessed drops of
inspiration." These three drops represent the knowledge of the
cycles of the sun, moon, and stars,l
On a certain day about the end of the year, whilst the ancient
mother was muttering to herself and feeding the cauldron with
plants, three drops flew out and the cauldron divided in two halves.
The two halves typify the two divisions of the circle of the year
completed in An, the place where the pool and water of the Two
Truths are found in the Egyptian mythology. And this Pair, out
of which came the Druidic inspiration, is variously called the
Cauldron of Keridwen, of Prydhain, and of Awn. From the Cauldron '
of Awn came forth the Waters of Truth. The divine drink was
brewed in it for a year and a day. It is called the Cauldron of
Five Plants, and these represent five planets.
"Manifest is truth when it shines; more manifest when it speaks,
and loud it spoke when it came forth from the Cauldron of Aweri, the
ardent goddess." 2
An in the hieroglyph:ics is speech, and to speak, a form of the Word.
An also means repetition, again, to be periodic. An was the place of
1
2

Hanes Taliesin, ch. ii.

Kadair Teyrn On, Welsh Arch. p. 65.

EGYPTIAN

DEITIES IN THE

BRITISH

IsLEs.

351

periodicity, the place of re-birth. An and Un interchange, and have

one meaning. One form of An is lunar, the Ape-Deity An is a
form of Taht. The Ape An was a type of periodic time. And
the time-circle or cauldron is the symbol of "the Goddess Awn,"
the "ardent Goddess," the "ardent Awn," the inspiring Muse whose
cauldron is also said to be warmed by the breath of nine damsels.
Un (Eg.) is the hour, the repeating period, like An. Un personified
is the Goddess of Periodicity, or the Hours, as is Awn the ardent
Goddess.
The sum and substance of the earliest science or inspiration was the
teaching concerning time and repetition of peri.ods. Awn was the
revealer; Un means to show, reveal. Awn burst open the cauldron
that divided into two halves. Un is the opener of the circle. Hence
it is now claimed that the Druidic goddess Awn, or of the Awn,
is identical in nature with Un and the lunar An.
Noe and Eseye are two divinities celebrated by the Druids as pre:..
sidirig over and being worshipped in the vast temple of Stonehenge,
called the "great stone fence of their common sanctuary." 1 They
are representatives of the genitrix Ked, whose seat was in Stonehenge. The Great Mother, as we shall see, divides into two other
characters called the Two Divine Sisters, who personify the Two
Truths, the two heavens, or Heaven and Earth, the two principles
called Breath and Water. One form of the Two Sisters in Egypt is
Hes (Isis) and Neft (Nephthys). Hes is the cow-headed goddess,
the seat, and Hes signifies liquid, hence the vase ideograph. Nef
means breath. Hes or As are two readings of her hieroglyphic,
Eseye being identified with As, Hes, _Iusaas, or Isis, Noe is one
with Nef.
N ef means breath and the sailor of the waters. N awa in Javariese
is breath. Neff in Cornish is heaven above, theplace of breath. Isis
represented the lower heaven and the waters; Neft, the heaven abo\:e
the horizon, in the total circle imaged by Stonehenge.
Hes, the seat, equates with the goddess of the hind quarter, and
Hes (Isis), the cow-headed, was compounded with Ta-Urt, the bearer,
in Hes-tareth. Eseye was our Isis in her seat at Stonehenge, and
HsA is also an Irish name of the Great Bear.
Nor was Stonehenge the only sanctuary in these islands of Noe
and Eseye. In Strathmore there was an extensive Druidic ground,
in which numerous monuments have been found. There is a place
named Eassie, and a large circular mound, about a mile from the old
church of Eassie, and in the "united parish of Eassie and Nevay" 2
we have the names of the two goddesses, united as at Stonehenge,
whilst in the form of Nevay we recover the F modified in Noe. But
we must go a little further round.
1

Gododin, Song 15.

Stuart, Sculpt. Sto11es

of Scptland, pp. go,-gr.

352

BooK

OF

THE

BEGINNINGS.

There is, says Herodotus, 1 a large city called Chemmis, situate in

the Thebaic district, near Neapolis, in which there is a quadrangular .
temple, dedicated to Perseus, the son of Danc.e. In this enclosure is
a temple, and in it is placed a statue of Perseus. The Chemmites
affirm that Perseus has often appeared to them on earth and frequently
within the temple, and that a sandal worn by him is sometimes found
which is two cubits in length, and that after its appearance all Egypt
. flourishes ; which is delightful when interpreted. Chemmis means
the shrine (Khem) o( birth and the child. Thebes also has the same
meaning. It was the Ap, Apt, or Aft, the quadrangular enclosure
and place of birth. Perseus is the appearing star or child, from Per
(Eg.), to appear, show, explain ; and Siu, star, a divine son.. His reappearance was astronomical. Two cubits are equal to Mati, the
Two Truths. Mati is a pair of feet, the pair of feet found on the
stones, and the Egyptians were telling Herodotus of the reappearing
star in the place of the Two Truths and dual foot in Mat (Mati) or
An, the solar birthplace.
The chief corner of this quadrangular enclosure was at the place
of the spring equinox, in Apta, called the corner or end of the
world ; that is, the place of completion. Here we find a temple
within a quadrangular enclosure, and are enabled to see that it
represented the reappearing son of the rpother within her temple or
Aft of the four corners ; and this was in Chemmis, the shrine of birth.
We find the Egyptian Khi, one of the four supports of heaven, in
Gyvylchi, and in the account of the temple at Dwy-Gyvylchi, given in
Gibson's Camden, 2 we are told that the most remarkable monument
in all Snowden, called "Y Meini Hirion," within the parish of
Dwy-Gyvylchi, is a circular entrenchment about twenty-six yards in
diameter, on the outside whereof are certain rude stone pillars, of
which about twelve are now standing, some two yards and others five
feet higli, and these are again encompassed with a stone wall.. It
stands upon the plain mountain, as soon as we come to the height,
having much even ground about it; and not far from it there are
three other large stones pitched on end, in a triangular form. The
triangle with Meini Hirion thus formed a square, a quadrangJJlar
relic of the quadrangular Kaer of the genitrix and her son, who
were Ked, and Prydhain, or lor, the appearing youth. The four
corners are the four Khi, the four supports of heaven. This enables
us to restore the sanctuary in its dual form, and to understand the
meaning of the double figure. The quadrangular Kaer represented
the maternal abode, the Aft or Fet of the primary four quarters.
Within or uear this four-square enclosure was the temple of twelve
stones, which number identifies the twelve solar signs, the temple of
the young sun-god, whose statue, as Perseus, was placed in the inner
The sanctum sanctorum of Stonehenge
enclosure at Chemmis.
1

B. ii. 91.

Col. 8os.

EGYPTIAN

DEITIES

IN

THE

BRITISH

IsLES.

353

was oviform, as were the Adyta of those temples where the fire
for ever blazed, because this figure was female, the circle within the
circle, the womb.

The Jewish cult was so emphatically feminine in its origin that

they sacredly preserved this ovoid form of the circle. Says Rabbi
Simon, son of Gamaliel, "When the rent is round it is forbidden,
when it is lengthwise it is allowed." 1 That is, when it was the oval
shape of the hieroglyphic Ru, the emaning mouth of birth. This
was the type of the holy of holies, where stood the statue of the
child. " Beloved of the Aditum, come to Kha," say the two divine
sisters tn their invocation to the child Horus. The Kha is the
type of the uterus.
In the " Song of Cuhelyn," the inclosed temple at Stonehenge is
called the "precinct of lor," "in the fair quadrangular area of the
great sanctuary of the dominion." 2 The god lor is our Perseus and
Horus. lor, says Davies, became a title of the supreme God, but is
" borrowed from the British mythology, where it seems to have meant
the sun, moving within his orbit or circle." 3 The orbit is identified
by the twelve pillars of Gyvylchi. lor is the British Har, the solar
divinity, who was the son of the mother .before the fatherhood was
embodied in Ra. At Stonehenge, then, we had the quadrangular
inclosure and the youthful sun-god lor united with Noe and Eseye,
whom we identify as the two divine sisters of Har (Horus) in the
well-known Triad of Horus, Isis, and Nephthys; whilst the double
nature of Horus as the elder and younger Har is manifested by
lor, who is the renewed and glorified form of Keridwen's recovered
son Avagddu, the child of darkness, who was transformed into the
radiant lord of light.
In the Osirian mythos Isis, the great mother, has two children,
Har the elder and Har the. younger. The elder is born deformed,
and maimed in his lower members. Plutarch describes him as the
cripple deity, who was begotten in the dark. He dies prematurely,
or rather he transforms into the second Har. The elder Har is
portrayed finger to the mouth, and named Hor-pi-Khart. Khart is
the Egyptian word for silence. Hence the Greek Harpocrates was
designated the God of Silence. In the astronomical allegory the
child Horus was the mystical Word; the second Horus is called MaKheru, the True Word, or the Word made Truth. This is effected
when the Silent One is united with him who is the True Voice, and
Horus is "transformed into his soul from his two halves." 4 The
meaning will be made apparent, but for the present this much is
stated on purpose to show that the Druids had the same myth.
Keridwen bears a deformed first son, who is hideous to behold,
whose misfortune is the grief of . his mother. The name of this
1

VOL. I.

Mishna, t. xi. ch. ii.

lbz'd. P. 315.

Davies, p. 313.

Rit. ch. xvii.

A A

354

BooK oF THE

BEGIN~INGS.

child, Avagddu, is said to mean" black accumulation," 1 and we learn

that no change could occur for the relief of both until a certain time
appointed, which was' set forth as the annual boiling of Keridwen's
vessel ; then came the change, the " Correcting God" formed the
child anew under another name, which indicated the 'one bursting
forth with radiancy. This transformation implies the transition from
the elder Horus, the dumb and deformed child of Isis, to the younger
Horus, the true light of the wo.rld.
There is an Irish word, "Pocrat," signifying, according to Valiancy,
"lame z"n the foot." Po-krat is usually read the child. But Plutarch
says he was maimed or lame in his lower members, and here in Irish
is" pocrat" for lame in the foot. Valiancy knew nothing of Egyptian.
We have the" Crut" also in English, as the dwarf and the puny
child. P-crut is the Crut or Khart, the elder Horus.
In the Brz"tish Mythology we have a character named Gwion the Little.
The Welsh Gwion is the Irish GAN, the little one, the diminutive.
Gwion is said to be the son of Gwreang, the Herald of Llanvair, the
fane of the lady. Gwreang the Herald identifies the impersonation
with the Word, or Logos. The Lunar Herald, or Word, is Taht, who
is associated with Khunsu, the Victorious Child, or brave boy in the
Moon mythos. Gwion was stationed in Caer Emiawn, the City of
the Just, in Powys, the lahd of rest, by Keridwen, to superintend the
preparation of the cauldron which boiled for a year and a day to
produce the Water of Inspiration and Sciences intended for her son.
Three drops only could be obtained. About the end of the time
these very three drops chanced to fly out of the vessel, splash the
finger of Gwion the Little, and burn him so that he put his finger
into his mouth. As soon as he did so, his eyes were opened and
all futurity was present to his view. The cauldron divided into
two halves, and Gwion the Little fled in mortal fear of the angry
goddess, who pursued him and eventually caught and swallowed
him. 2
We may well suspect that Gwion the Little is not only a form of
Khunsu, but that his name throws a light on the meaning of Khunsu's
name. Khun is depicted with the infantine lock of Harpocrates, the
child Horus, and Khunsu as the Child (Su) is Khun the little. Gwion,
son of the herald, corresponds to Khunsu, the boy-representative of
the moon. Khunsu is depicted as the time-reckoner, holding the
palm-branch of the panegyrics, and marking the years with a stylus.
And the cauldron of Keridwen attended by Gwion, which divided at
the end of the year, or at the place of the equinox, represented the
time-cycle kept by Keridwen. The drops of the water of life were
emblematic of the knowledge whereby future events could be known,
that was, astronomical knowledge which afforded real ground for
1

Davies, Mytk. pp. 190, 203, 263.

Hanes Talieshz. Davies, Myth. p. 213.

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prophecy. Gwion was stationed in Powys, the land of rest, for the
preparation of the cauldron. And one title of Khunsu is Nefer-Hept,
the Child, or 'Prince of Peace. Khunsu is stationed in the zodiac of
Denderah, in the sign of the Fishes, figured with the pig and full
moon, which is the full moon of our Easter, the sign of the solar
resurrection, and the point of renewal for another year. In the Welsh
legend the myth is physiological as well, for when Keridwen pursues,
catches, and swallows Gwion, he is again born of her at the end of
nine months. Khunsu is a form of the elder of the two brothers of
mythology, and, as such, is a Har-pi-Kart, who is represented with
finger pointing to his mouth as the symbol of the mystic Word.
Gwion the Little was represented in the same manner, only he put
his finger in his mouth, whereupon his eyes were opened, or his
transformation came.1 Khunsu is a luni-solar form of the son, and
Gwion the Little likewise transforms into the solar hero. " I have,"
says the Initiate," beet:J. for the space of nine months in the belly of
Keridwen. I was formerly Gwion the Little ; henceforth I am
Taliesin." 2 Taliesin, or radiant front, is a title of the sun. This is
the luni-solar transformation of Khunsu.
Gwion the Little is identical with the Gaelic Con, the son of
Cruachan, and hero of a hundred tales, who wields the sword of
light against the giants in the underworld of the dead, 3 and who
is thus related~ to the Egyptian Khun, the slayer of the giants
according to Macrobius; 4 the vanquisher of the proud rebels in the
Book of the Dead. 5 Khunsu, the bringer-up of the orb of light from
the world of the dead, is figured as Con, who gathers the gold down
among the dead, and ascends with it in the giant's creel. Con-al, or .
Khun-ar, is the exact equivalent of Khun-su, the brave boy. But to
recover the allegory from the Gaelic tales is somewhat like trying to
spoon out the sparks of sunshine. from its reflections in the water.
Nevertheless, it is shining there. For instance, in the Tale of the
Fine, where Fionn and his heroes are in the house with seven doors,
and they sit altogether on the one side to breathe, and the king and
people of Danan sit on the other; "Yonder side of the house be theirs,
and this side ours ; " the house is the double solar house, the house of
Osiris, with the Seven Halls in the Ritual.. Fionn and his men are
the celestial heroes, the Danan are the people of earth. Ta.;nan
(Eg.) is the type of earth. The ensuing battle is that of Horus and
Typhon, who is the black dog of the people of Danan. Fionn
slaying the Danan seven by seven with the jawbone of the boar is the
same solar or luni-solar hero as Samson slaying the Philistines with
the jawbone of an ass. The deadliest battle of Fionn, when he set
his back to the rock on the " longest night that came, or will come,"
Hanes Taliesz'n.
s Campbell, West
4 Saturn. i. 20.

Hz'ghla~td

2 Welsh Arch. p. 19.

Tales, No. J.

Ch. 83',
A A 2

356

BooK OF THE

BEGINNINGs.

was the struggle of the sun with the dark power on the longest night
of the year.1
The common Irish form of Conal's name in O'Connel, and
O'Conner adds the word Ner (Eg.), meaning victory. Thus Conner
is the victorious Con. Con, as Khun-:-su, will account for the Gaelic
tradition that Conor lived at the time of the Crucifixion. Khun was
the king of the crossing, the determiner of the very moment at full
moon. . It is possible that the stone of the ball in Conor Mac-Nessa's
brain may have been derived from the full-moon borne on the head of
Khun-su. The legend relates that when he observed the darkness on
the day of the Crucifixion, and was told by the seer that the " Innocent One " was then suffering, he got so excited that the ball flew out
of his head and he died. In this version of the myth, Conal is designated Conor Mac-Nessa. Nessa appears in Irish legends as the
widow with her son Conal; she is said to marry Feargus Mac-Roy,
but is as likely to be entirely mythical as Conor who carried the ball
in his brain. The only object of introducing the name of Nessa
here is to point out that it is an Egyptian feminine name. Nesa
means "her," and a daughter of Khu-en-Aten 2 was named Nesa.
Prydhain was a name and character of H u, the sun-god, the youthfu 1
character into which the solar divinity transformed every spring.
The same is found in all the mythologies. In the Mabinogii he is
called the son of Aedd the Great .; that is of Aeddon, a name of H u.
He also interchanges names with Beli as the solar son. The young
god appears in the British fragments as lord of the seven provinces
of Dyved in Annwn the Deep.
These seven provinces answer to the Seven Halls in the house of
Osiris in which the young solar god is annually reborn, and from
which he emanates. Pwyll also proceeds from the seven provinces and
-the high place of reappearing in Arberth and from Diarwya, called by
Davies the "solemn preparation of the egg." The egg was a symbol
of the circle, and this Diarwya looks very like the Egyptian Teruu,
the circumference, a name of Sesennu and a form of number eight
the expression of the Seven-whether of the Great Bear or planetary
Seven-as in the person of Taht. Pwyll or Per read by Egyptian
means coming forth, manifestation. With the terminal t this is
Pert, .to appear, emanate, proceed. Thus Per and Pert, our Pwyll and
Pryd, meet in one meaning. Hain (Eg.) is the youth ; Prydhain, the
appearing, emanating, manifesting youth, or the young solar god of
various names. Hu is the God of Corn, and the son and corn (seed)
are synonymous. Per is corn, grain, the seed. Pert, the corn or food
appearing ; Hain, the young. Prydhain is the yo11ng seed or com .of
Hu, who reappeared at the time of the :vernal equinox. We have
Pryd personified as Com.
1 Campbell, Tales of the West Higlzlantfs, No. 29.
2

Amenhept iv.

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Martin speaks of a custom in the Western Islands,! observed on

the second day of February, in which the mistress and servants of
each house take. a sheaf of oats and dress it up in woman's clothes,
put it in a large basket, and lay a wooden club beside it. This they
call Briid's Bed. Then the mistress and maids cry three times,
"Briid is come; Briid is welcome." This is done just before going to
bed, and on rising in the morning they look among the ashes to see if
the impression of Briid's Club is visible there; if so, it is a presage of
a good harvest and general prosperity. Briid and Pryd or Prydhain
are identical, and from Pryd, through Briid the corn, comes our name
for bread. The son of H u, whose name means corn, was the bread of
life in person, and Pert in Egyptian is the food made of corn. Briid
or Prydhain was the earlier Christ, and when the new theology was
adopted in these islands, Briid's bed was made for Christ. It was, as
already related, the custom at Tenby, in Wales, for young persons to
meet together on Good Friday to "make Christ's Bed." This was
done by gathering the long reed-leaves from the river and weaving
them into the shape of a man. The image was then laid on a
wooden cross, and left in a retired part of some garden or field.2
But the son of the great mother is a star-god at first ; the solar
imagery is latest : one form of the genitrix and son is that of the
Bitch Baal and the Dog Baal, the Baali or Baalim of the Hebrews,
and Sut-Typhon of Egypt. The dog who accompanies Isis, and is
said to be born of N ephthys, is the Dog-star, Bar-Sutekh or SutAnubis, the Sabean Son. This divinity reappears in Britain as
Cunobelinus, whose name is found on the British coins or amulets.
This was the title of a famous prince in the reigns of Augustus and
Tiberi us, said to have been the father of Caractacus. By his title he is
assimilated to the Cynvelyn of the Bards. That is Baal or Belin with
the style of Cun, or Cyn, which we identify with the dog as in the
Cynocephalus. In the hieroglyphics a headless dog is a Khen, a
conductor without exterior vision, therefore a type of interior perception, hence the name given to the Kenners. The priests of Ked
are designated dogs, and she is the bitch. They represented her
son. The Cynvelyn of Helvelyn, of Belin's-gate, and of the Druids, is
the Dog Baal, in the diminutive from of Belin or Velyn. This form,
like that of Sutekh and Saturn, determined the god as the child,
the little one . who was the son of the mother in the Sabean Cult.
Saturn was the planetary type of the male Sut-Anubis of the Dogstar, and in the dialogue between Ugnach and Taliesin we read:
" Seven blazing fires will counteract seven battles : the seventh is
Cynvelyn, in the front of the mount." Skene renders " Cynvelyn the,
seventh in every foremost place." 3 The seven are the planets, of
which the seventh is Saturn. Therefore Cynvelyn is identified with
2 Mason's Tales and Tradz'tions of Tmby, p. 19.
1 P. n9.
3 Battle of Ardderyd, Skene, ii. 368.

BooK OF THE

BEGINNINGS.

Sut in the form of Saturn, and is one with the Egyptian Bar-Sutekh,
the Sabean Baal.
Sut was the great warrior-god ; the dog of battles. And in the
Talisman of Cunobeline the Dog-Baa! plays the part of Bar-S~tekh.
" Cunobeline, the indignant, the lofty leader of wrath, pamperer of the
. birds of prey, and that divine allurer Dirreith, of equal rank with
Morien, shall go under the thighs of the liberal warriors. In equal
pace shall the Gwyllion proceed with the benign blessing. Amongst
the splendid acquisitions of the mystic lore, the most majestic is the
Talisman of Cunobeline. It is the shield of the festival, with which
the man of fortitude repels the affliction of his country." 1 In this
Cunobeline is coupled with Dirreith, who has been shown to be the
great Mother Ta-urt, or Rerit. These are the Sabean Mother and Son
as Goddess of the Great Bear and the Dog of Sothis, the first-born son
of heaven.
Now it appears to me that the mythical Arthur is
- primarily a form of Cynvelyn, the dog of battle.
Arth is the ancient British name of the Great Bear, and this constellation was associated with Arthur. Arth corresponds to Urt, the
goddess of the Bear, and we may derive Arthur, the son of Urt or
Arth, in one of two ways, Ar-t-ur (Eg.) as son of the old mother, or
Arth-ar, the old mother's son. He must have been the solar son in
the later myth of the Round Table with the twelve seats for the twelve
. companions. There is an Egyptian Artaur, rend~red by Maspero the
flames of God. But the first son of the genitrix was Sabean, not
solar; Sut-Har (Ar) of the. Dog-star, Sut-Anubis,. the earliest form
of Hermes, the heaven-born.
The Vervain plant was used by the Druids in casting lots and foretelling events. It was gathered without being looked on_ by the
sun or moon at the rise of the Dog-star. In digging it up the
left hand alone was to be used, and when dug up, it was waved
aloft. Leaves, stalks, and roots were dried separately and in the
shade. 2 This serves to connect the plant of prophecy with the
Egyptian Star of Annunciation, the Dog-star, the son of the great
mother, who appears to have been reproduced as Arthur, the son of
Arth or Ta-Urt. Arthur, son of the Great Bear, is the equivalent
of Sut-Har of the Dog-star, which leads me to conclude that
Arthur was the Sabean son before he became the solar representative.
The parents of Arthur are the Great Dragon and Eigyr. The Great
Dragon is Typhon, the old genitrix.
The British Arthur is. primarily represented with the Seven in the
Ark who are the only ones that escape from the Deluge in the
circle of Caer Sidi.
Sidi corresponds to Suti (Sebti, Sothis, the
Dog-star, Sut). A poem of Taliesin's called Preiddeu Annwn, the
" Spoils of the Deep," contains this Arkite imagery. In the house of
Osiris there are seven halls and seven staircases. These seven came
1

Davies.

Davies, Mytk. p. 276.

-:'-~--~--o--.,.-,.~-,--""~'\'P!~~:':!''~'''.t'l('idli''\iV~,

.,

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359

to signify the circles and pathways of the seven planets, but the first
seven in mythology are not the planetary seven, they are the seven companions in the constellation of the Bear. These are the seven Rishis
of India, the seven Hohgates of the Californian Indians, the seven
sons of Sydik in Phrenicia. They appear to be the seven companions of Arthur of whom the bard sings in their escape from seven
different Kaers, "Thrice' the number that would have filled Prydwen
we entered into the deep ; excepting seven, none have returned from
Caer Sidi." The subject matter. of this mystical representation is
the escape of Arthur and the seven companions from the Deluge
based on the time and circle-keeping of Arthur's Star, and seven
other stars. Now if Arthur were here considered a solar god, there
would be one too many for the seven planetary gods, therefore. the
seven are those of the Bear, Arthur's constellation, and Arthur is
identical with Sydik, the Egyptian Sutekh of the Dog-star.
Again, the Talisman of Cunobeline is a shield, and it is in Arthur's
shield Prydwen that he and his seven companions escaped from the
Waters, or the so-called Deluge. Prydwen, the Lady of the established order of things, is a form of the Ark, which also contains
eight persons in the Hebrew mythos.
Arthel is a British word, written Arddel in Welsh, to avouch, prove,
justify ; a similar meaning to that of Makheru, a title of Horus. At
Exmoor the number eight is called Art; eighteen is Arteen. Arthar is Har the prince or lord of the eight; the manifester of the seven.
This, however, belongs to an earlier myth than that of the eight great
gods of Egypt, in which Taht was the manifester of the seven. Arthur
was the eighth to the seven Kabiri of the Great Bear, the manifester
of the seven, or the son of the sevenfold constellation, considered as
the great mother.
Arthen (Welsh) is the bear's cub. Arth-al is to growl as the
bear. Al interchanges with Ar, as the voice, speech, faculty of
speech, and Arth-a,r is the speech or utterance of the Bear. This is
the' doctrinal word or Logos. So An (Anup), the Anush, is the
speech, the announcer of the year of the Bear. Ar (Eg.) is the earlier
Har, from Khar, the speech, to speak, be the Word, the son and Word
being identical. Arthar is thus the Word as son of Arth the Bear.
Arthur, in his first estate, then, we hold to have been the Sabean
Mercury, son of the goddess of the Great Bear, and identical with
Sydik and Sutekh, who was continued in Egypt as Sut-Har, god of
the sun and Sirius-cycle, known as the Negro Sut-Nahsi and Sut
Nubti, a Sabean-solar combination to be found' in other mythologies,
in which a star-god of fire becomes a sun-god.
The series of astronomical legends or myths found on the Assyrian
tablets is known to consist of twelve in number, one for each sign of
the zodiac. In the "Fight between Bel and the Dragon," in which
appears the sword that turns and flames all rou11d the circle, wielded by -

360

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BEGlNNINGs.

the hand of Bel against the Dragon, when the battle is over, it is said
"the eleven tribes poured in in great multitudes, coming to see the
fallen monster." Evidently the twelve signs were said to be peopled.
These correspond to the twelve tribes of Israel, and to the twelve
labours of Hercules; the conflict occurs in the twelfth sign, and
the people of the other eleven rush in to see the result. The
twelfth sign is the last of the old year, and the fight of Bel with
the dragon is the same conflict as the battle between Horus and
the evil Typhon, the aarlier Akhekh-serpent, griphon, or dragon.
This battle occurred annually, and specially just before the time of
the vernal equinox, and is called "the day of contending of the liongods," "the day of the battle between Horus and Sut, when Sut puts
fortl;t the ropes against Horus." 1 The contention, being equinoctial,
is represented as under the lion gods who kept the level on the
horizon, whilst the light and darkness contended in the balance,
and each pulled at the ropes of either scale. This belongs to mythology in the latest stage, the .solar.. Most of the Assyrian matter yet
recovered relates to this later stage, although we do get glimpses of
earlier things submerged in Akkad. These twelve representations in
the twelve signs, the present writer considers to be akin to the twelve
battles assigned to Arthur by Nennius (50), the twelfth being a" most
severe battle, when Arthur penetrated to the Hill of Badon," or, as we
interpret it, to the Bed of Tydain, Tiotan, or Tethin, the solar god,
who was reborn in the hill.
Cresar affirms that the Britons chiefly worshipped the god Mercury;
of him they have many images, him they consider as the inventor of
all arts, as the guide of ways and journeys, and as possessing the
greatest power for obtaining money and merchandise. But we have
to reckon with two forms of Mercury ; the Sabean and the lunar.
Sut was the first form of Mercury; Sut-Anubis is the guide of ways.
Taht is the second. This is acknowledged in the Ritual, 2 where we
read Taht formerly, or otherwise Sut, when Taht had superseded Sut
as the Word, announcer, and reckoner of the gods.
The deity Gwydion has been considered the same character as
Mercury, the son of Jove and Hermes, the councillor of Kronus.s He
is called Gwydion ap Don ; Don being the father of the gods. There
is an Egyptian divinity, Tann, both female and male, a type of the
earth. Gwydion, the son of Don, they say, by his exquisite art charmed
forth a woman composed of flowers, and early did he conduct to the
right side as he wanted a protecting rampart, the bold curves and the
virtues of the various folds ; and he formed a steed upon the springing
plants, with "illustrious trappings." 4 Or, as Skene rendets it, " Gwydyon-ap-Don of toiling spirits, enchanted a woman from blossoms, and
brought pigs from the south. Since he had. no sheltering cots, rapid
curves and plaited chains, he made the forms of horses from the
1

Rit. ch. xvii.

Ch. xliv.

Davies, p. 264.

Davies, Myth. pp. 263, 264.

EGYPTIAN

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36I

springing plants and illustrious saddles." 1 It was Lleu and Gwydion

who "changed the form of the elementary trees and sedges." 2 The
elementary trees belonged to the ten primary Y storrynau of Ked.
These were the earliest branches of the " Kat" (Eg.), tree of knowledge. They were so old that Taliesin in the "Battle of the Trees,"
(Cad Godeu) says, "The mountains have become crooked; the woods
have become a kiln, formerly existing in the seas (like bog-oak or a
geological stratum), since was heard the shout," the triadic "Beam,"
or Cyfriu sign. " The tops of the birch," he continues, "covered us
with leaves, and transformed us and changed our faded state."

In this poem of the trees, " the head of the line " is described as a
female who issued forth altogether alone, and the birch was a much
later arrival. Probably the birch, Bedwin, the male emblem, refers
to the change in the elementary trees made by Gwydion, and the
introduction of the masculine type of the creative power.
But, says the old goddess (or her poet for her), "when the chairs are
judged, mine will be the most excelling; my chair, my cauldron, and
my laws, and my pervading eloquence meet for the chair." s
At the time of the mythological deluge, we learn from a poem by
Taliesin, that in the living Gwydion there was a resource of counsel,
and when "Aeddon came from the land of Gwydion int.o Seon of the
strong door," then Gwydion advised him to "impress the front of his
shield with a prevailing form, a form irresistible."4 By this means the
"mighty combination of his chosen .rank was not overwhelmed" when
" Math and Eunydd set the elements at large," which is described as
producing a deluge. Gwydion is credited with devising means for
saving what Bryant and Davies call "the Patriarch and his family/'
when the deluge is about to burst forth and overwhelm the world.
This he accomplished by forming the "bold curves," and the "virtues
of the various folds," and making a "protecting rampart," the shape
of a shield or of a circular pattern, a form irresistible. A mode
of meeting the coming flood, which is elsewhere figured as building
an ark.
Now in the Egyptian Ritual Taht says he built the ark. "I am
the great workman who made the ark of Socharis on the stocks." 5. We
shall see the gist of this when we come to the Deluge and the Ark.
Gwydion then is here identified with Taht in character as the arkbuilder. Taht was the Word, the manifester of the gods, lord of letters
or types. The companion given to Gwydion as inventor of an
alphabet of sixteen letters is named Lleu, and in the hieroglyphics the
Ru is the reed pen, the paint, and the written word of the scribe ; the
Ru sign accompanying Taht as writer and the lord of letters. Both
pen and papyrus were made from the reed.
1
3
4

Skene, ii. 296.

Skene, ii. 27 5

Chair of Keridwen, Skene, vol, ii. p. 297

5 Ch. i.
Davies, Myth. 263-4.

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Amongst the plants referred to more particularly was the Elestron,

the water-lily or flag-flower, the lotus of the Druids. This answered
to the papyrus sceptre, the Uat held in the hand of the Egyptian
goddesses. The woman composed of flowers is called the rainbow,
t)lat is Iris, and the flag-flower is the Iris. Thus, the woman enchanted
from blossoms identified by the Iris leads u~ to see a personification of the reed as the instrument of the written letters invented by
Gwydion in Britain and by Taht in Egypt.
The U at or papyrus sceptre is identical by name with the goddess of
the north, Uat, the earlier Kheft, our Ked. And this goddess of the
papyrus reed is replaced by Sefekh as mistress of the writings and
consort of Taht. Sefekh reads number seven, which identifies her
primarily with the seven stars and with the seven colours of the
rainbow, or Iris. It was for this goddess of the rainbow, the seven
colours, that Gwydion formed the horse (or horses) on which she was
to ride forth as mistress of the writings or as the feminine Word ..
The order of mythological sequence is first the Sabean, next the
lunar, and lastly the solar. We know the lunar zodiac preceded
the solar, and just as Taht claims_ to have made it or built the Ark,
so Gwydion is credited with instructing the solar god how to meet
the-coming flood of destruction. The eagle of Gwydion takes the
place of the ibis of Taht. Thus far Gwydion appears to represent
Taht, and the inventor of symbols and memorial types answers to the
lord of letters and scribe of the gods.
There is a god on the_ Monuments, however, named Khetu, of whom
little is known. He is called a god of things, it may be of types, as
Khet is the seal-ring; it may be of letters as the temple-scribe or hierogrammat is a Rekhi-khet. Whether a god or only a title, the name
supplies a root for Kadmus, the reputed inventer of letters. Khet,
Shet, and Set are synonymous in many meanings, and this Khet would
seem to be a form of Sut-Anubis, the earliest, the Sabean Mercury.
The name of Sut has an earlier form in Khut. Khut is the goer- "
round, the circle-maker. Khut is a modified form of Kheft (Ked),
the goer-round, as the Great Bear. The first goer-round, as her son,
was Sutor Khut, the Dog-star, who bears her name in the modified
form. Kuti means the traveller round, the maker of the circuit, the
particular god of the Britons. The name was continued in Egypt as
that of Har-Khuti, god of the two horizons, who, it will be maintained, was a Sabean Har-Suti before the solar-god, Har-Makhu,
assumed the title. And this hard form of Suti is found in the name
of Gwydion. Hence, it is argued, he derives from Khut or Sut the
Sabean Mercury, who preceded Taht as the scribe of the gods, and
that, as in Egypt, the lunar god eclipsed the older star god. But
the obscurity of the matter on the Monuments doubles the difficulty
with the British mythology.
Still, the sixteen letters appear to
identify Kadmus, Woden, and Beli, each of whom is credited with

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363

introducing that number of types, runes, or letters, into his particular

country, and Beli is identical with Bar or Sut, whose name in the
earlier form would be Khut, the god of things, and who corresponds
to Cresar's description of the British Mercury, the inventor, the guide
of ways, and deity of commerce, with the same passing into the lunar
Taht that we find in Egypt. Another link. Sut or Sebt deposits
the god Seb, whose type is the goose, which in Welsh is the Gwydd.
The Welsh Gwydd and Gwyddion, the teachers, sages, seers, men of
letters, derive their name from this god of letters. The first written
signs, with the Druids, were cut. Khet, in Egyptian, means to cut
and imprint, or to seal. Gwyd, in Welsh, signifies the wood
that was cut, the letters that were cut, the sage who cut the letters,
and the manifestation of knowledge by means of the letters. Gwyd
was the whole science of letters. The names are countless that come
from this root, Khut, to cut, imprint, type, show, or reveal, from which
the earliest sacred words were called Ghetas in Sanskrit and Gathas
in Zend ; Cuth, in English, to be taught, instructed; Kith, knowledge ;
Guth, Irish, speech ; the Gwydd,ion, who made known ; the Godi, or
Hofgodi, of Norway, chieftains who in olden time were at once
pontiff, judge, and godi, god of the hof or temple in one/ doubtless
identical as religious rulers with the Druidic Gwyddion, the followers
of Gwydion. Archagetas was, according to Pausanias, a name of
JEsculapius, signifying the primeval divinity.
It was the archKhutu, who came from Egypt on various routes. The CADEU -ceus
of Hermes was in name and nature a type of Khet, to shut and seal,
found to be Egyptian. Lastly, God is the same word as Khut,
although it does not retain a single primal element. Khut (Eg.)
means a spirit traceable to fermentation. But the earliest Khut or
god was the maker and reproducer of a circle, the goer-round in a
circle, the opener of the circle. Hence Ptah and Sut are the openers.
The two aspects were those of opening and closing, and here the god
is one with the cutter or cleaver. To cut is to open, to open is to
reveal ; the primordial god is the opener, and the axe sign is the
hieroglyphic of divinity, the type of the cutter, a primitive expression
for manifesting and making known. Ked (English) is to make known,
whence "UN-KED," a word used to describe the horror of the unknown. Thus, when letters or other signs were cut, the cutter was
Khetu, Kadmus, or Gwydion. Behind the god is the goddess Ked,
and so the god is secondary. Ked was Khept, the feminine of
Khep, to figure forth, form, and typify.
It is certain that we have Sut, the god of the Dog-star and the
inundation in the British Pantheon. 2 Seithenhin, the diminutive of
Sut, has been called the son of Saidi ; but is rather Saidi, who is the
son. Seithenhin and Saidi resolve into one and the same character.
.

1
2

Mallet's N. Ant. Bohn's ed. p. 289.

Welsh Arch. vol. ii. pp. 4 and 26. Davies, p. 198.

I.
'
I

'

BooK OF

THE

BEGINNINGS.

Seithenhin or Saidi, the son, has the style of Kadeiriath, the language
of the chair. This title rendered in other words is the Word of the
genitrix, who was represented by and as the seat or chair; the Word
(announcer) who preceded Taht, the lunar form of the manifester in
Egypt, as Sut-Anubis or Bar-Sutekh.
Plutarch had heard that about Britain there were many small and
desolate islands, and that in one of these the ancient Saturn was
detained a prisoner fast asleep in chains. Saturn was the Egyptian
Sut, who went out of Egypt in remote times, and was afterwards
deposed within it.
Seithwedd is a name implying his sevenfold nature, or having
seven courses, which relates Sut to the constellation of seven stars in
Ursa Major. Sut, as Sothis, the dog, watched the waters of the
inundation, and announced the coming overflow. Han (Eg.) denotes
the Bringer of the Waters.
The Welsh Triads preserve the tradition of Sut (Seithwedd or
Seithenhin), who was placed in charge over the waters of the
deluge, and who upon a certain time was intoxicated, and whilst in
liquor let in the inundation over the world, and drowned a district.
Seithenhin, sometimes called the son of Seithin, is designated the
drunkard. In the "graves (or cities) of the Kymry" one of them
is designated the grave of the " weak-minded Seithenhin." From
Seithenhin-Sut has been derived the Saint Swithin of the Christian
calendar. In him Satan has become a saint. Swithin is called
the ~Drunken Saint," which identifies him with Seithin the drunkard.
Also Swithin's Day, our July I sth, is nearly coincident with the inundation of the Nile, proclaimed by Sut; and if it rains on that day, says
tradition, it will continue to do so during forty days. This belongs
to mythology, not to meteorology, for, according to the observations
at Greenwich, for the twenty years preceding I86I, the greatest
number of wet days after St. Swithin's day occurred in the years
when the I 5th of July was dry. The Christian story which tells
how it rained for that length of time on the death of St. Swithin, in
the year 865, and prevented the monks of Winchester from removing
his body from the churchyard, where he wished to lie, into the choir
on the ISth July has been exploded by Mr. Earle,1 who shows that
the weather was most fair and propitious at the time. Further, when
it rains on Swithin's Day, the drunken saint is said to be christening
his apples. And in tlie Egyptian zodiac the dog Sothis is stationed
in the tree constellation. This tree was the vine in some planispheres ;
in others the apple-tree on which grew the golden apples in Avallon.
Swithin, the drunken saint, is none other than Seithenhin, the
drunkard, of the mythos, and the forty days' flow of rain is connected
with the overflow of the Nile conducted by Sothis or Sut.
The producer of the inundation became in other skies a meteoro1

Saxon MS. published by Rev. John Earle, Prof. of Anglo-Saxon, Oxford.

EGYPTIAN

DEITIES IN THE

BRITISH IsLES.

365

logical prophecy, and so this was transformed into a rainy saint. In

old calendars St. Margaret's Day, the 2oth of July, was the one on
which it is said " all come to church that are or _hope to be with child
that year," 1 and the 2oth of July was New Year's Day in Egypt, the
day of the inundation announced by Sut, and the overflow of the
river which poured its fertility into the lap of Egypt. The 2oth of
July was considered to be the first of the dog-days in England, and
in Egypt it was the first day in the year of the dog. St. Margaret
reminds one of her more familiar names of Peg and Page, the same
as that of the goddess Pekh, the lioness.
The British Nav and Irish Nevvi is not necessarily the god Khnum
of Thebes. Still the name of that deity is found as Knufi, 2 and he
became the Gnostic Knuphis. Khnum is lord of the inundation, and
N ef means the sailor. Khnum is represented by the bearded lie-goat,
and N ef is a name for an old goat. This figure of N ef, the old goat
found in the Western Isles of Scotland, survived to a late time, as
the deity exhibited for worship at the Witches' Sabbath, the last
flickering shadow of the ancient mysteries. In the examination of
the French witches whose confessions are elaborately recorded by
De Lancre, we find the deity or devil often appeared in the form
of a bearded goat, at other times as a serpent; and the serpent and
goat constitute the biune form of Knum or Nef. The pitcher is a
hieroglyphic of this god; with this his name is written. And at the
Sabbath the goat issued out of a vast pitcher set in the midst, and
began to swell and swell and grow monstrous by inflation until it was
fearful to behold. Nevi, in the African Wolof language, means to
swell and swell. Evidently this was the god of breath, or Nef, portrayed in a dramatic representation of the breathing source, one male
type of which was the goat. At the end of the Sabbath the inflated
form subsided and returned again into the pitcher. This is a rendering
of the nature of Nef, primitively perfect, identifiably Egyptian by
four hieroglyphics, the goat, the breathing, the serpent, and the water
jar. It is a masquerade of Egyptian imagery, in which Nef, the
lord of breath and dominator of the waters, manifests in his serpentcrowned ideograph of the goat as the image of inflation or breathing
life. Marie d'Aspilecute of Handaye deposed that, when she was
initiated and introduced to the goat-deity, she had to kiss him on the
hinder face, this being the face of a black man, and hidden under a
great tail. Khnef was a form of Af, the bla'Ck sun of the lower
' regions called the hinder part. The posterior face had not the power
of speech, and thus corresponds to the dumb Har-pi-Khart of the
dual Horus. Sometimes the deity manifested as something between
a tree and a man. This is akin to our Green man and the Jack in
the Green, who is the hieroglyphic of leafy life on May Day.
1 Cited by Grainger, Bz"og. Hist. o.f England, iii. 54
Pierret, Knufi.

'
~

BooK

oF

THE

BEGINNINGS.

Khnef is pictured on the' Monuments as the Green God. At other

times the witnesses saw him shaped as a great man enveloped in a
cloudiness or a smoke, flambuoyant and red-faced, like iron coming
out of a furnace. The sun of the under-world was also the Red Sun
and the god of fire. Nefer is the "heat emitted from the mouth of
Sekhet," the goddess of fire, a feminine form_ of divinity.
Neb also signifies gold, golden, to gild ; and the great pulpit in
which the old goat Nef sat enthroned was gorgeous with gilt, and
as they all agreed, glittered very pompously. So the tinsel pageantry
of Jack consists of gilding as well as green. This identifies N ef, if
not Khnum, on the continent. In celebrating the Egyptian mysteries
or the Eleusinice in Egypt, Sharpe tell's us that "within the te~ple
the hierophant wore the dress and mask of Khneph ; the crier, .the
mask of Taht; the priest of the altar, the emblem of the moon, whilst
another with the dress of Ra carried a torch." 1 De Lancre drew a
picture from descriptions givc:;n by the worshippers, which shows
the Triad of the Two Sisters and the Male-God as in the Triad of
Isis, Nephthys, and Horus.
Ard-Macha is the ancient sacred name of the city of Armagh in
many Irish documents, some of great antiquity.2 The oldest of these
is the Book of Armagh, known to have been transcribed about the
year 807 ; in this the name is translated by Altitude Madice, which
determines the meaning to be the height of Macha. Ard for height
is found in zoo Irish names, and this is the Egyptian Arrt or Ert
for the steps, staircase, or ascent. The tract called Dinnsenchas
in the Book of Lecan professes to give the origin of the name as being
derived from some wonderful woman of the name of Macha.
From other sources we learn that Macha, the first of three of that
name, came into Ireland as the wife of Nevvy, who led a colony into
Ireland 600 years after the deluge. Mythologically interpreted, this
suffices to identify Nevvy with the Nav of the Welsh and the Nef
who in Egypt is the sailor and lord of the deluge. There is a goddess
on the Monuments of unknown office and relationship whom Wilkinson met with but once and copied.3 He read her name Makha or
Makht. Dr. Birch reads it Menka. It reads both ways according
as the first sign is taken for an ideographic Men or phonetic M. The
goddess is really the wet-nurse MenA or Menka, as is shown by the
two vases held forth in her hands in place of the two breasts or
the woman suckling. She typifies the 'water of life, one of the two
factors. Breath or Nef is the other, and Menka or Maka appears
in Ireland as the consort of Nevvy. Makh abrades into Mah or Meh,
still the wet-nurse as mother, who is called Meh-urt, the m.eek fulfiller.
Mah signifies to be full, complete, covered, filled, satisfaction, also
I
2

Egyptian Mythology, p. So.

Joyce, Origin and History of IriSh Names and Places, first series, p. 77
Pl. 70, 4

EGYPTIAN DEITIES IN THE BRITISH IsLES.

~l

\\

367

the lumber nine connected with gestation, and Mah modifies_ into Mi,
tife';~ddess of the Two Truths, which are typified by the two vases of
Menka (Maka). So that there are three of the name in Egypt
' -Menka,. Mah and- M<i, and the Irish Macha was the first of three
of that name in Ireland.
The three, however, may merely mean the Triad of the Great
Mother, who becomes the Two Sisters. This was Hathor of the
Spotted Cow, who is called the Golden Hathor, and the chief, the
second, of the three Machas is known as the Golden-haired Macha.
The Irish Macha is the older form of Meh, Mehi, Maya, and May,
recovered from the Monuments as Maka or Menka, the wet-nurse.
Macha answers to Meh, a form of Hathor, whose type is the Cow.
Hathor or Athor, the habitation and wet-nurse of the child, is extant
with us as name of the womb, and she is represented in Ireland by
her own cow, that still rises up from the waters in many legends, as
did the cow Athor to receive the sun when setting in her own region
of the west.
The Irish antiquaries have been cajoled by writers who, like the
author of Rude Stone Monuments, explain everything by means of
"the Danes," and who no sooner come upon a window that opens
into a farther past than down they pull the blind, assuring you there
is nothing to see.
Dr. Joice supposes the name of the Hill of Howth to be Danish, a
form of the word Roved, or head. But these names go thousands
of years deeper than any Danish deposit.
The ancient Irish name of the ground was "SEAN-mhagh-EALTAEdair," rendered the old plain of the flocks of Eclair, Eclair being
the Hill of Howth. The tradition is that the first leader of a colony,
Partalon, took up his residence with his followers on this plain.
Now the names of Eclair and Howth may possibly identify the Hill
of Hathor or Macha. The Irish Mhagh for plain corresponds to the
Egyptian Makha, the level, the sca,les, the place of the equinox,
\ where Hathor is represented by the cow's head in the Egyptian
planisphere close to the Scales.1 "Shen-Makha" is Egyptian for
this level~ in the orbit of the twin heavens ; the flock of Hathor was
a herd of seven cows. Wilkinson says this goddess at times wore a
peculiar headdress of a hawk, a perch, and an ostrich feather, which
denotes that the Lady of Hut is then in the character of the
president of the western mountain. "Lady of Hut" was her title
at Thebes. 2 This is the Hut for height, the Howth we are in
search .of, and the Hill of Howth is Edair-H ut, the Western
Mountain of the Cow-headed A thor. The "hut" has many forms,
a seat, throne, boat, table, shrine, all of which have been found
on our hills and heights. HOWTH is a form of ROVED, but that
means more than a headland. In Egyptian Hut is modified from
Khut, and Khut from Kheft. Kheft is a goddess of the west, the
,

Drummond, pl. 3-

Wilk. 2nd series, vo!. i. p. 391.

368

A BooK

OF THE

BEGINNINGS.

L~T

lady of that country. Hathor as Lady of Hut is the earlier

of
Kheft, as the solar west. The Hill of Howth or Roved impli:~'ih~
Kheft-name of the West, and this form abrades into the "Hib" ot'
Hibernia and the " Ib " of Iberia.
Edar, the Irish name of Howth, is connected by tradition with a
female named Edar, said to be the wife of Gann, one of the five
Firbolg brothers who divided the land between them.
Ben Edar would be their own mountain of the west to the emigrants
as they sailed into the sunset, the Mountain of Hut and of Hathor.
There is a tradition of a colony dwelling on the Mhagh of Eclair
that perished of the plague.1 In Hebrew Makkeh (il::l~) is the plague
or plagues, and in Egyptian Makha-ka is the desert, the desolate
land. Outside Eblana there is a small island called " Edri Deserta"
on the map, and Edrou Heremos in the Greek text of Ptolemy, that
is, the Desert of Edyros or Eclair. Eclair connects this with Makha
(Mhagh), and suggests that the people who perished of the plague in
the desert were mythological, and so helps to identify the imagery.
In a papyrus quoted by Champollion it is said of Hathor in her
two characters, "She is called Neith in the east country and Ma
in the Lotus and the water of the West ; " 2 that is, as goddess of
the equinoxes. Makha is the name of the equinox or level, and the
earlier name of Ma. Hathor the Golden, whose statues were often
gilded, is the lady of the two doors of entrance and egress for the
sun. She was the " Goddess of the Lovely Face," of mirth, music,
and the dance; the Venus of Egypt.
rP<
The following old lines are sung of the English Hathor, who is the
Irish Macha:-" Sing, reign of fair maid,
With gold upon her toeOpen you the west door,
And let the old year go.
Sing, reign of fair maid,
With gold upon her chinOpen you the east door
.
And let the new year in.''

Hathor was also designated "Daughter of the Water;:" her lute

was strung with sunbeams, and her cows were seven i~ number.
This lute-of seven strings-may be represented in another lilt of song,
which was formerly sung by the children in South Wale4, carrying
a jug full of water newly drawn from the well on ~ew Year's
morning :1

" Here we bring the water

From the well so clear,
For to worship God with
This happy New Year.
Sing levez dew, sing levez dew,
The water and the wine;
The seven bright gold wires,
And the bugles they do shine!' a

-------------------] Joyce, tst series, p.

3

161.
Wilk. llfat. Hiero};.
Cltoice Notes, pp. 66, 67.
.
I

I
I

EGYPTIAN

DEITIES

IN

THE

BRITISH

IsLES.

369

It has now been shown that the Britons worshipped the Great
Mother Ked, who was the Egyptian Kheft (or Taurt) and identical
with Kubele. In her lunar form she was the horned Astarte, our
Hathor. In her character of Keridwen, the ancient mother was
the British Goddess of Wisdom. Gwydion, the Sabean son, is the
British Mercury, the Sut-Taht or Hermanubis of the Egyptians.
Arthur we parallel with Sut-Har, the Sun-and-Sirius of the Druidic
cycle of thirty years, which was the Egyptian Sut-Heb.
The Sun-God Hu is the Solar Hu of the Monuments, called a
Son of Turn. His name of Aeddon identifies him with Aten, the
son of the mother who became A tum as the divine Father, the Jupiter
of the Romans,; Aturn being Ra in/his first sovereignty as the father
of the gods and in the dual form, Horus of both horizons, whence the
Iu-Pater.
H u retained the character of the son as Aeddon, or
Prydhain, the youthful Son of God, corresponding to Tum as Neferhept or lu-em-hept the Son, who comes with peace, the Apollo known
to Cresar.
Pwyll is the Druidic Mars, and Pwyll and Pryderi have been paralleled with Shu, the Egyptian Lion-God in his two characters. Hercules
we have identified with Khunsu, as Gwion and Con; the two children
ef Ked with tlie double Horus, and sufficiently shown what Cresar
meant w4en he said the Great God of the Druids was Mercury, and
that after him they also worshipped Apollo, Mars, Jupiter, and
Minerva. But there were things in the British mythology indefinitely
older than the Roman cult, as known to Cresar.
When we have collected and correlated the legendary lore of many
nations, and can read the symbols in their primal significance, and
reconstruct the myths, we shall find, at the head of all, the mythical
divinities of Egypt as the oldest things extant; that is, these personifications embody the earliest configurations of human thought,
and are proveably of Egyptian origin, and traceable in other lands by
their nature and in many instances by name. Words will help us
much, but the divinities more. Through them we can get down to
firm standing ground on the Old Red Sandstone of the pre-eva! world,
the primordial pavement of the past on which the footprints of antiquity are fossilized; through them we can get back to the primitive
types which culminated in deities, and the dumb symbols of early
expression that have been exalted to the status of religious doctrines
and revealed dogmas, and prove that these types, the fossilized
footprints of the past, are neither Roman, nor Greek, nor Hindu, nor
Semitic, but identifiably Egyptian.

VOL. I.

,.

B B

SECTION IX.
EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.
SOME consciousness of the sacred significance of certain words seems
to h~ye yet lingered livingly in the mind of the people of the Western
Islands of Scotland when Martin visited them nearly two centuries
since.- In St. Kilda they had common and sacred words for the same
things. They held it absolutely unlawful, he says, to call the island by
its proper Irish name of 11 HIRT," but only designated it the "High
Country." St. Kilda is the farthest west of the Scottish Isles ; in
this, Conachan, the highest point, is 1,450 feet above the sea.
In Egyptian the word 11 hert" means the high country. Hert is
height, above, over, the name for heaven, and either they did not
know that " Hirt " was the proper name of the high country, or this
was their mode of preserving the fact that it signified the high
country, and so they kept the old name as too hallowed for common
use, this being one of the most effective means of preserving the
mental impress.
Hert, as the height, the upper land of England, would seem to have
given the name to Hertfordshire, for it is the summit of the land.
The Grand Junction Canal reaches its summit in Hertfordshire, and
descends both ways for Middlesex and 11 the Shires." This is the
highest of the counties south called by the name of shires, so that it
is the Hert, the land above, in a double sense; highest in altitude
and by. name as the upper boundary of the shires. " Scarce one
county in England," says Camden, " can show more footsteps of
antiquity" than Hertfordshire. The highest hill in the county is
named Kensworth, and Worth answers to Hert (Eg.), the highest
~: ~r uppermost, as an inclosure.
The shore, Martin remarks, which in their language is expressed
by "Claddach," must be called "Vah." FA, in Egyptian, denotes
canals or water inclosed, and the "peh" is the hieroglyphic sign of
a water-frontier. Pa is the shore or bank in Maori. These people
were preserving their hieroglyphics ; V or F being the earlier form
of the P.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 371

Tep or tef (Eg.) signifies the point of commencement. This enters
into the name of Dover. Tep-ru (Eg.) is the first outlet, gate or port.
Tepru is the Egyptian name of Tabor, the sacred hill, a point of
commencement in the solar allegory. Dover is our outlet and point
of commencement. From Dover starts the great road called Watling
Street ; this runs northward on its way through the island. It is
called the Roman Road, but U at is a name of the north in Egyptian ;
U ati is goddess of the north. U at also means distance, the long, long
road; and is determined by three roads arranged lengthwise. 1 So interpreted, the Watling is the long long north road, and the ling does but
repeat one meaning of Uat, a ~ommon mode of compounding English
names.
Uat is both water and way, the water of Nile was the first road in
Egypt. This dual meaning survives in English. Watford (Uatford) is
the Waterford, and \Vat is the name for the ford, so that Watford
is the ford of the Uat (water), and the way (U at) across the water.
The north where the three watersigns are placed was the U at (wet)
quarter.
To wattle is to intertwine osiers and make wicker-work, and this
WATTLING was an early form of Irish bridge or Uat for crossing over
water. Tiling a roof is still called Watling.
.
The naming of the Isle of Thanet is a curious relic of Egyptian.
It is not an island in the ordinary sense, not an isle of the sea,
but is insulated by the aid of the river Stour forming two branches,
which separate Thanet from the rest of Kent. A thousand years
ago the arms of the Stour formed a channel three or four miles in
width, named the Wantsume. 2
TNAT means divided in two, cut
off, insulated, the river constituting the boundary line and land-mark
of the division called Thanet.
Our word Gate is the Egyptian Khet, which, in relation to the water,
is a ford, port, or harbour ; Khet, a port, to navigate, go, stop, be in
closed. This supplies the water-gate as in Margate and Ramsgate.
Mer (Eg.) is the sea and also a land-limit, the boundary of a region on
the water. Mer-gate (Margate) is the gate at the limit of Thanet at
the north-east extremity of the isle. Ruim or Ruym 3 is an ancient
British name of Thanet. Ramsgate is the gate of Ruim. Ru (Eg.)
is an outlet, water-way. IMA or IM is the sea. RUIM is the mouth
or outlet tq the sea. The gate in Ramsgate is a repetition of the
Ru in Ruim ; according to the reduplicative mode of compounding
the later names, Ramsgate, the sea-gate of Thane.t, is already expressed
by the ancient name of Ruim or Ruima. There is a park in Thanet
named QUEX Park, still famous for its coursing. KHEKH (Eg.) means
to chase, follow, hunt. The QUEX family ate probably named as the
Hunters. Theirs is a very ancient seat.
1

Prise, Mon. Egypt, 15.

3

2 E11cycl. Brit. 8th ed., art. "Kent."

Nennius, Hist. 31.

B B

;z

A BooK OF THE BEGINNINGS.

Deal, rendered by Ter (Eg.), is an extreme limit of 'land, a
frontier point. Cresar writes the name DOLA. In "Domesday" it is
called Addelam. The corresponding Egyptian is Atr-am, or Atr-ma.
Atr is the land-limit, and this modifies into Ter (Deal) am (Eg.),
belonging to, also the place of, as in the ham of hamlet. Ultima
Thule, the northernmost point known to the Romans, the Thuly of
Drayton, the Isle of Thyle (Thylens-el, a name of Shetland), we may
derive from Teru (Eg.), a measure of land, the extreme limit of the
land, the frontier and boundary. This underlies the Gothic TIULE,
the most remote land, and the Greek TELOS, the end ; TRO, Cornish,
circuit, turn; TORA, Irish, border or boundary; TARA-TARA, Maori,
palings. DHAL and TYREE are also found at the extreme end of
"the Lewis." Dunnet Head, the Caledonian promontory mentioned by
Richard of Cirencester as the extreme northern point of Great Britain,
has that meaning in TuN (Eg.), to complete, fill up, determine; and
Net, the limit, or end of all.
Ban or Ben (Eg.) means to cap, to tip; the Ben is the extt:eme
point, as the roof; the Ben was a pyramidion ; with us it is a mountain. F adds the pronoun It. Ban-f, the extreme point applied to
land, describes the promontory or jutting point of Banff. Near Banff
is Gamrie Bay. Ka (Eg.) is the lofty, up-lifted earth, the high place,
headland, and MERI denotes the limit of both land and sea. On the
other side of Gamrie Bay is CROVIE Head. Kherf (Eg.) means to steer;
and paddle ; and this was the headland by which the deep-sea fishers
who left the shell-mounds of Banffshire had to steer or paddle in
coming in. Out to sea stands TROUP Head, the home and haunt of
multitudes of sea-fowl ; "all the birds in the world" are said to come
there. In Egyptian TERP is a name of ducks and waterfowl, and
also means food. Thus, this breeding-place of the Terp (in America
a particular kind of duck is the terapin) is designated in Egyptian as
the place of the ducks and food.
The fowlers of Rutlandshire formerly celebrated St. Tibba's Day
with great rejoicings. Tibba was their especial patroness. Camden
mentions the town of Rihall as particularly addicted to this worship;
the passage in which he describes this was ordered to be expunged
from his Britannia, by the Index Expurgatorius, when the book was
printedby Louis Sanchez at Madrid in 1612.1
Teb is the Egyptian name of waterfowl; the duck and goose are
called Teb, Tef, and Ap. Ap or Af (with the article) denotes the
first (Tep and Tef) born of; the duck, goose, and swan were types
of the genitrix, who, as the old great mother, was personified as Tep
or Typhon, the bringer forth from the waters. Typhon was made a
1 .The passage runs ~hu~ :-" Rihall, ubi cum majores no~tros. it1;1 fa<:inasset superstltto, ut deorum multitudme Deum verum propemodum sustuhss1t, Trbba minorum
gentium diva, quasi Diana ab aucupibus utique rei accipitrarire prreses colebatur."
-Brit. Lond. ed. 1590, p. 419.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 373

saint in Tebba, but the fowlers of Rihall had the pre-Christian form
of the lady, and the expurgators knew it.
Ru is another name of the waterfowl, and Rui (Eg.) means mud,
marsh, and reeds, hence, perhaps, the name ofRihall.

Caithness is assumed to derive its name from the Catti, of whom

Tacitus writes. The Ness is of course equivalent to the nose, or
jutting, but we have no such expression as nose of land. In the
hieroglyphics the Nes is a tongue, and we have the expression, a tongue
of land for the jutting. Moreover, at the base of this NESS, the tongue
is still preserved in the town and the Kyle of TONGUE. Hence the
Ness is probably the Egyptian tongue. Caithness may be the abraded
form of Kheftness, Kedness, the tongue of Ked. Kheft is the north,
the hind quarter to the north. Kheftness is the northern tongue of
the land. This meaning of the north (Kheft, Caith) is corroborated
by the south land lying next to it in Sutherlandshire. Sut, or Suten,
is the Egyptian south, and the south of Sut (Dog-star) and the north
(Kheft) were the two halves of the total land. In Egyptian Khata is
the end of land, and the unabraded Khap-ta is the northern end,
the Caithness of Egypt. In an ancient poem of the Irish N ennius,
"From the region of Cait to Forcu " is synonymous with from north
to south. Cait is Caithness, and Forcu the Forth. Caith or Saith also
signifies number seven, corresponding to the Egyptian Seb-ti, Hepti,
or Khepti, for seven, and Kheft (Ked) was goddess of the seven stars
of the north.
Kaer Gybi (Holyhead) stands on an island at the westerri extremity
.of the county of Anglesea. The Kebi were the four genii of the four
corners, the watchers over the sarcophagus or the four cardinal points.
The Kaf or Hapi was the dog-headed watcher of the road east and
west. The especial point of the west is connected with the goddess
Khaft, as lady of the west. Khef or Khep (Eg.) means to look,
watch, watching, and in Ireland the hill of watching, which preceded
and survives the watch-tower, is called a Cov ADE, Covet, or Kivet,
as in Mully Kivet, Fermanagh. Look-out points, says Dr. Joice, 1
intended for places of watching, to guard against surprise, are usually
designated by the word Coimhead, pronounced Cov ADE. The title
is generally applied to hills which overlook a wide expanse, and KaerGybi is the inclosure of watching, or the watch-tower. On the mount
of Gybi, 700 feet high, are the remains of a circular watch-tower, and
on the sides of the mountain traces of extensive British fortifications.
The Island of Sark, says Pomponius, was greatly celebrated on
account of the Gallic god. 2 Sarkh or Serkh is in Egyptian the temple,
palace, and shrine. This in the parent language gives the name to the
island, as the place of the shrine and oracle of the god mentioned
by the Roman writer. Also the island divinity is recognized as
continental. Serkh, an Egyptian goddess, was a form of Isis-Sothis.
1

!risk Names, p. zo6.

De Situ Orbis, lib. iii. cap. vi.

--.-374

A BooK oF THE BEGINNINGS.

The Islet of Staffa is named in Egyptian from the action of the

water on the rock. Stu is to excavate, to make ; FA, channels. Stafu
signifies to melt down, with the determinative of water; a twofold
description of Staffa. STAVE, in English, is to break, throw, crumble
down. SCART is the name of one of the caves, and Skar-t in Egyptian
is to be cut, cut out, cut piecemeal. Skart may be read as a picture
carved, from Skar, to cut and picture.
Opposite Ten by, in Pembrokeshire, there is a cave called the "Cave
of CALDI," containing sorne marvellous chambers and passages underground, one of which is now designated the "Fairy Chamber." The
equivalent, Karti (Eg.), denotes holes, passages, and prisons underground, and as the word also relates to running water-s, it may have
included the stalactite grotto or cave, as at Caldi.
Some caverns in the chalk beds of Little Thurrock, Essex, are
called CUNOBELIN's GoLD MINES, from the local tradition that Currobelin hid his gold in them. They are sometimes called DANE-holes,
and of course the Danes are brought in, and these are claimed to have
been their lurking-places. There is a very deep DANE-hole in the
chalk near Tring, Herts, locally called "Dannel's hole." Cuno-Belin's
gold was also stored in the chalk of the Dun stable Downs. It is
known at Totternhoe as the Giant's Money, which you are supposed
to hear ring if you stamp on the ground. Also Money-bury Hill is
a part of the chalk range at Asbridge.
This hidden money is known by the name of Crow Gold, one
form of which consists of nodular balls of iron pyrites, radiated within,
which are frequently found in the white chalk without flint, that is, the
mass of soft and pulverulent limestone of this formation.
The earliest gold of mythology is fire. The names afterwards
applied to gold as a product of fire were given first to fire itself.
The early men, be it remembered, had to mine for fire as diligently
as the later dig for gold.
The Egyptian PUR, to manifest, come foi-th, emanate, appear, is
the same word as the Greek name of fire or w vp. Pliny says fire
was first struck out of flint by PYRODES, the son of Cilix (z".e. Silex),
and the name of the iron pyrites used with flakes of flint for striking
fire points to this origin of fire or Pur.
Among the African names for fire and the sun are the Biafada,
FURU, fire; Pepel, BURO, fire; Mose, EURUM, fire; Dselana, BUROM,
fire ; Galla, BERRU, splendour, glory; Kise-Kise, AFURA, hot ;
O!<:uloma, OFERE, heat; Mende, FuRo, the sun; Gbese, FURO, sun;
Toma, FURO, sun ; Bini, UFORE, sun. In Arabic, AFR is sultry, and
BIRAH is the sun ; in Sanskrit, VIRA is fire, and PERU the sun ; BREO,
Gaelic, a fire ; VER, Garo, fire ; VuuR, Dutch, fire. The fullest form
of the word is extant in the Maori KAPURA, for fire. This modifies
into the Egyptian and Hebrew AFR (il~), and Afr into the Welsh
AUR for gold. Gold and fire are identified by name. in AUR and

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

375

AFR, Afr being first. From Aur comes ore. The first ore sought
for was not gold, but the iron pyrites, which, when struck against
the flint, yielded the precious element of fire. These were found with
the flints in the chalks of our downs. The flint manufactories, as
at Cissbury, must have also produced the equivalent of the "steel"
for striking fire in some form_ of the iron pyrites. The Eskimos, at
the present day, obtain fire by striking a shard of flint against a
piece of iron pyrites. Iron was first extracted from the stone in the
shape of fire, long before it was smelted. One name of these iron
stones is CROW. An iron bar is still a crow-bar. There is a poor
kind of coal called CROW-COAL, which does for furnace-fuel, but is
of an inferior kind. Crow means inferior, ahd is therefore the same
as Karu (Eg.), the lower of two; and crow-gold is inferior gold, not
the true gold. The crow stone, then, is a fire stone ; and the fire stones
found in the chalk contained Cuno-Belin's gold, i.e. fire. The name
of fire as Tan or Tek-n has already been traced to an origin in the
spark, this being emphatically the fire of Baal.
Another English name for the iron pyrites is Mundie. MuN
(Eg.) is stone ; TEK is the spark; and as M undic is the equivalent of Muntek, the pyrites is thus named as the spark-stone, the
stone of Baal, son of Kar-tek, the old spark-holder of the north.
Some of the West Australian tribes still say they derived fire from
the north. 1 As already said, an earlier form. of TEKA, the spark, is
shown by the Bushman T'JIH or T'KIH, for fire, the T of which is a
click, and the "JIH" or "KIH" reaches its antecedent in the Swahili
CHECHI, a spark, and KoKA, to set on fire with sparks ; KIAOKA,
Mantshu Tartar, for a fire made with sparks and dry leaves ; CHIK,
Uraon, fire; KAGH, Persian, fire; QACO, Fijian, burnt; and English
COKE.
Belin is the little Baal, the child Baal, who in Egypt was Bar-Silt.
The name of Sut means fire and limestone, the firestone that fermented. Sut-Nub is both fire and gold. And this identity of
fire and gold may be found in the god Sut-Nub, whose name includes
both. Cuno-Belin was our Sut-Nub, god of the sun and Sirius
combined, and the limestone (Sut) contained the ore, aur, afr, per, or
fire, in the iron pyrites called Crow-gold, Cuno-Belin's gold, and the
Giant's money. Fire, then, was Curro-Belin's gold. This was hidden
in the chalk as Crow-gold, that is, fire-gold, in search of which
the chalk of Dunstable Downs was undermined Jor miles together,
and at one time the Dunstable people, who dwelt a considerable
distance apart, could visit each other's houses by passing underground.
As the firestones were obtained from the chalk, it follows that the
word DANE is the TEIN or TIN for fire. Baal-tein signifies the fire of
Baal, and Cuno-Belin's gold is Baal-tein. Tin also means money,
1

An gas, Savage Life, vol. i. p.

I 12.

A BooK oF THE BEGINNINGS.

376

arid both the gold and the money were hidden in the Tin-hole or .
Dane-hole.
The name of Sut, earlier Sebti, contains Seb, No. 5, and ti, No. 2,
and is a form of No. 7, found also i~ Hepti. At Lambourne, in
Berks, there are tumuli at a place known as "STRIKE-A-LIGHT,
SEVEN BARROWS." 1 How the old names cling! Sut, the fire-god,
our Cuno-Belin, was the embalmer of the dead. His name of
Sutekh also means to embalm, and to lie hidden as did the dead in;,
the Barrows, where the fire-and-flint stones were often dug out to
strike a light, and replaced by the bodies of the dead.
Kent's Cave or Hole has been called the Bone Cave from the quantity
of bones found in it.2 And if such a place had been named in
Egyptian, it would be as the Ken-Kar, or, with the article suffixed,
Kent-Kar, signifying a hole underground, having some relation to
bone. Ken (Kent) is bone ; Kar, the hole, beneath. KEN also means
carving in ivory or bone. The KEN is the carving tool, the BURIN, as
well as the cartouche in which the name is inscribed. The Kent is
the man of the Ken, the sculptor, or literally the scraper. Kenti would
be a plural form. In the Stele C, 14, of the Louvre, Iritisen calls
himself a Kent, or sculptor. U r-K~nt, the chief sculptor, occurs in
another text. 8 It may therefore be conjectured that Kent's Cave
was the workshop of the bone-carvers, hence the bone implements
di~covered there, the bone awl, bodkin, and harpoon, which had been
shaped by the rudest flint tools ; the philological evidence shows
the naming to be Egyptian, and the Kent-Cave, in English Kent's
Cave, buried like a ten-thousand-years-older Pompeii, when opened
up, reveals the earliest workers in stone and bone, ministering to the
simplest human needs as Egyptians. Kent's Cave is in the parish of
Tor, whence Torbay. TERU (Eg.) means to "work, fabricate, decorate,
ornament, and the TERU implement is also the Ken of the carvers.
Later, Teru is the name for portraying in colou~s with the scribe's
palette, when the artists who had carved in bone became the men
who drew in colours. The word teru enters into the name of Druid,
who was doubtless the figurer of otJ-.er things besides the time-cycles.
The Bone age is the necessary complement of the Stone age ; the
bone supplied the book for the pen of stone. Stone and bone were
the first implements of registering, the primeval KEN Qf the Kenners,
who wrought in the Ken (cave and sanctuary) before temples of
learning were built or books were made to bear that name.
The first men of Kent's Hole were Pala::olithic. They could not
polish stones, but, as may be seen from extant specimens of their
work, they attained great excellence in the a:rt of drawing. In the
Cresswell Cave the figure of a horse" delicately incised on a fragment
Dawkins, Early Man in Britain, p. 358.
Kent's Cavern: its Testi'mony to the Antiqttity of Man.
a Maspero, Tr. Soc. Bib. Arch. vol. v. pt. ii. p. 557

Pengelly.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 3 77

of rib is the first trace of the art of design in this country." 1 But the
. faculty must have been developed in a high degree among the cavemen of France, where they left their drawings of the Reindeer and
whale, their hunting scenes incised on antlers, and, in one instance, the
mammoth engraved on ivory.
In the Deruthy Cave, 2 near Sorde, in the Western Pyrenees, a necklace was found, formed of the teeth of lions and bears, and on the
teeth were drawings of .the seal and pike, also a pair of gloves.
Altogether there were no less than forty teeth variously engraved.
The cavemen cut their pictures on bone, antler, stone, and ivory.8
Considering that their graving tools were only flakes of flint, the
execution of their figures is marvellous. Strangely enough, their art
of drawing, engraving, and sculpturing, was indefinitely superior to that
of the later Neolithic age. And yet not so strange when. we remember
that this was the one especial art of the cavemen, of which theEskimos,
Kaffirs, and Hottentots have furnished such remarkable specimens.
The Cave of the Carvers, the Kennu or Kenti, found at Deruthy, is
near SORDE, and in Egyptian SURT or SRT means to carve, engrave,
and sculpture; which suggests that Sorde was named as the seat of
the sculptors, carvers, and engravers, whose buried work has been
found in the Deruthy cave. The word SURT is determined by the
KEN graving tool, the sign of bone and ivory.
Tradition tells of the bloody rites of the Druids enacted in gloomy
groves. The hallowed grove of the Keltce was called a Nemet,
whence probably the name of Nymet Rowland in Devon. The
sacred character assigned to the secluded Nemet is found in Nemet
(Eg.), the retreat. The Egyptian Nemet is also the place of execution, the name of the gallows and the block. This throws a light on
the dark recesses of the Druidic Nemet, where, no doubt, they put
their criminals to death. The Nemet (Eg.), as shown by the Nam
symbols, was the scene of judgment and execution. A form of the
judge is yet extant in the Nompere, later Umpire. In Gaul the
Nemetum had become a temple, but the caves and sacred groves
were the earlier temples.
Buchan, in his Annals of Peterhead,4 describes a vast stone, thirtyseven feet in circumference and twenty-seven feet across, which was still
in the "Den of Boddam" or Bodun, in the year 1819. Both names
are Egyptian. 1' Batun " means the bad, the criminal, the malefactor;
whilst But-tern signifies the execution, cutting to pieces of the But,
the criminal, hateful, evil, infamous, and abominably bad. The Den
of Bodun was probably the dungeon of the malefactors; the Stone of
Boddam, the block of their execution.
It was in the Links of Skail that the beetles were found in the stone
1

2
3

Dawkins, Early Man in Britain, p. 220.

Explored in 1874 by MM. L. Lartet and Chaplain Duparc.
Dawkins, Early Man z'lz Britain, figs. 75, 76, 82, 84.

Materiaux, 1874.
4 P. 44-

378

A BooK oF THE BEGINNINGS.

coffin of one of the ancient barrows. The name of Skail is identical

with that of the Island of the Written-Rocks in the Cataract near
Khartoom, just where the land of the Inundation begins. Skul (Eg.)
denotes not only writing but instruction, counsel, design, picturing,
and planning; from which we may fairly infer that SKAIL was a
seat of learning named in the most ancient tongue. The root SEKHA
(Eg.) means to memorize and remember.
The Cornish GUIRRIMEARS are supposed to have been miracle
plays. GUIRIMIR, according to Lhwyd, is a corruption of Guarimirkle, a miracle play. The word " Guary" is found in English.
"Thys ys on of Britayne layes,
That was used by olde dayes,
Men called Playn Garye." 1

But Lhwyd does not go deep enough, to say nothing of the inevitable "corruption."
Guare, in Cornish, means a play, gware in Welsh, guary in English,
and in Egyptian Kher means speech and to speak. But the play
was enacted on spacious downs and natural theatres of immense
capacity, which were enc()mpa~sed round with earthen banks and in
some places with stone-work. These places, it is now claimed, were
the Mirs or Mears. The Mer or Mera (Eg.) is an inclosure of land or
water. The Water-Mer is extant in the Mere. The Mer is also a circle,
and the Guiri-mir or Kheri-mer is the inclosure or circle where the
speeches were made and the play was performed. The size of the
Mears shows they were at times beyond speech, hence GUARE means
a game, and Kher (Eg.) is also a picture, a representation, that which
was acted, the acting drama being earliest. For the Mir is our
moor, and in Kirriemuir we probably have the Guirimir by name
extant also as a place.
The so-called Anglo-Saxon and German Worth, for an inclosure,
is called a test-word, showing the Teutonic settlements. But the
Garth, Garter, Garten, and Garden are equally the inclosure. The
original of all is the Kart (Eg.), an orbit or circle, that is, the Kar or
Caer with the article suffixed. The Kart is the Russian Grod and
Polish Grod, a burgh. The modified Hert (Eg.) was the name of the
inclosure as a park or paradise. We have it as large as a county in
Hertfordshire, and small as the tiny cup of the Blae or blue berry.
This is called the whortle-berry, that is, the inclos.ed berry. But
another form of its name is the HERT. In Hertfordshire it is known
as the bilberry-hert. Thus we have the Wort and Hert in one. Did
the Teutons also carry the Hert into Egypt, together with its earlier
form in Kart? The fact is simply that the thing Kart, Garth, Hert,
and Worth existed ; the W is a later letter, and the later sounds
were applied to the earlier names of places.
1

Emare,

IOJ2.

EGYPTIAN PLACE-NAMES AND TIIE RECORD OF THE STONES. 379

The Egyptian Kart had to do double duty. The terminal T may
denote two, and one Kar (Kart) is the lower ; the other, the upper, is
the Har (Hert), and the Hert becomes the Art, the ascent, the steep,
the height. Kart is downward, and Hert is above. This Hert or
Art becomes the Ard, of which there are 200 in Ireland, as the upper
place, the height. The Irish Ard is the Welsh Alt, a steep place, and
this becomes the Old, as the Old Man of Coniston and Old Man of Hoy.
The Art (Eg.), Irish Ard, permutes with Ret, the ascent, and this
enters into the ridge or rudge, a back or height. In the Irish Ard, the
height, we have the Mount of the Great Mother Macha, whose seat
was at Ard-Macha (Armagh), and whose name of Arth is that of the
Great Bear.
The Inland Wick, represented by the A.-S. Vic, Irish Fich, M.esoGothic Vichs, is with us the homestead, the inclosure of the farm. It
is the place of property, of plenty. Feck means plenty, much, most,
the greatest part. It is the Egyptian Fek, fulness, reward, abundance.
The Fog is a second crop, and the fat of land ; allied to the Vie, a
marsh or moist land, where plenty of food was grown for cattle. This
is the Uakh (Eg.), a marsh, a moist meadow-land.
Cattle were an early form of Fekh, Feh, or Fee. Pekau (Eg.) is fruit
or grain. Pekh, as in English, is food. The Fog, Vic, or Wick is the
place of food, and becomes at last the inclosure or homestead where
the produce is stored, it may be as Fech (vetches), Feh, cattle, Fek
(Eg.), the reward, abundance, plenty of food. The Wick is thus
finally the inclosure of the VIctuals.
The wick as a creek was derived neither from the Norse r.~or
Saxon Vikings. It is the Uakh (Eg.), an entrance, a road. This Wick
is so essentially a corner that in Northumberland the corners of the
mouth are called Wikes. It is well known that some of our wicks are
places where salt is produced. But these are sometimes far away
from any sea-wick, and the wick as bay has no necessary relation to
the wick as salt-work. Wick is a sediment and the name of a strainer.
The word relates to the salt-making. A dairy is also a Wick in the
same sense, with butter for product instead of salt.
Mr. Taylor's suggestion that the name of bay-salt is derived from
the evaporation of sea-water in the bay may be doubted when we
know that Baa (Eg.) means stone, or rock, solid sub$tance; it may be
salt so far as the sign goes, and bay-salt is called rock-salt. Besides
which bay is sure to stand for an earlier form of the word. Bah (Eg.)
means to exhale ; Bak or bake is to encrust. Bekh (Eg.) is the rock,
Bakhn being a name of basalt. Also Pakh (Eg.) means the separated;
Maori Paka, the dried.
The Wick takes several forms. The A.-S. Wig is a temple, monastery, or convent ; the Gaelic Haigh is a tomb, or grave, like the Quiche
HUACA. The name goes back to the CHECH or stone chest, and KAK
for a church; the KAK (Eg.), a sanctuary; the KHAKHA (Eg.), an

~------------------:--.~-

380

-.----

---~

A BooK OF THE BEGINNiNGS.

altar; CHAKKA, Hindustani, a circle; KHOKHEYE, Circassian, circle ;

COKOCOKO, Fijian, ring of beads; KIGWE, Swahili, string of
beads; KEKEE (lb.), a bracelet; GIG, Scotch, a charm; ~'" (Heb.),
a circle; !GH, Irish, a ring; COICHE, Irish, mountain; KAWEKA,
Maori, mountain ridge ; EcA, Portuguese, an empty tomb, in honour
of the dead, who are the Egyptian Akh. In Cornish the modified
HAY is a name of the churchyard.
The "Ton," says the author of Words and Places, is also true
Teutonic, although non-extant in Germany. It is a genuine test-word
to determine the Anglo-Saxon settlements in the isles, where there are
thousands of tons, tuns, and duns, over6oo in Ireland alone, but none
to speak of at home. What an amazing anomaly I
In a paper on the" D:stribution oCEoglish Place-Names," read by
Mr. W. R. Browne, he gave a table of the results obtained by examining 10,492 names in Dugdale's England and Wales. Those ending
in "ToN" formed nearly one-fourth of the whole, being 2,545 in
number; the Hams came next, 702 in number.
Dr. Leo has computed that in the first two volumes-of the Codex
Diplomatt"cus the proportion of our local names compounded with
tun, as Leighton, Hunstanton, is one-eighth of the whole. 1 It is characteristic of Anglo-Saxon cultivation, he says, that their establishments were inclosures (Tuns). No other German race names its
settlements Tuns. This fact struck Kemble, who observes "it is very
remarkable that the largest proportion of the names of places among
the Anglo-Saxons should have been formed with this word, while upon
th.e continent of Europe it is never used for such a purpose."
Mr. Coote sees in it another proof of Roman origin, Our tuns, inclosures, our hedgerows, he affirms, were all Roman. The truth is
that the Tun or Tern marks an earlier stage or stratum of society than
anything extant with the Germans, Angles, or Romans. They did
not possess it, and could not have brought it here. Egyptian will
tell us what the Tun was. . It is not necessarily the settlement, and
comequently the arguments of Mr. Coote founded on its being so are
beside the mark and of non-effect. The Tun was not based on the
Raman limitatio agri and allotment of the land, for it existed
before there was any sense of possession in land that could be. inclosed. In Egyptian the Tun takes divers forms: The Tun is a region,
an elevated seat, a throne. This is extant in our Downs, the high and
still most uninclosed of places. In the so-called " Danes' Graves"
found on the Yorkshire wolds, where many tumuli are to be seen, the
graves do but repeat the Tun in a plural form, and pervert the old
spelling in the name of the Danes. The downs were the judgmentseats of the Druids, like the Tynwald Hill of the Manxmen. The Tun
as high place is found on the downs, as are the two Gaddesdens. Tyntagel is the Tun or elevated seat on a rock. Dynas Emrys was a
J

/)ie Angelsiicksischm Ortmametz.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 381

Druidicial TUN-AS in Snowdon, the lofty seat of the gods. The Zulu
Donga (Tun-ka) is a division or cutting in the land, but with no necessary sense of inclosing a property. One of the most primitive forms
of the Tun was the Cornish Dynas or fort, a simple entrenchment
with stones piled together without cement, and raised some twelve
. feet high. The Tun is here the high seat, and As (Eg.) is the house,
chamber, tomb, the secreting place.
Hence the Dynas or fort.
So Ab lthel derives Dinus from DIN and Ysu. The barrows and
burial-places of the dead are found ,near these forts, as if the first
places of defence were built to protect the dead. To all appearance
the first property claimed in land and right of inclosure was on
behalf of the dead. We have a possible relic of this in the popular
belief that a common right of way may be claimed wherever a corpse
has been carried.
The first Tun as an inclosure of land is the tomb. One hieroglyphic
Tun is the determinative of a tomb, and Tun in this sense means to
be cut off, separated. The TEEN, Chinese, is a grave; THAN is
a shroud ; TUNA, Zulu Kaffir, a grave; T ANU, New Zealand, to bury;
DuN, French Romance, a sepulchre; DEN, English, grave. The Den
or Tun leads t0 the Dynas, as the house or general sepulchre of the
dead.
The Down, however, is one type-name for the elevated seat, the high
place, the burial-place, and doubtless in some of these, now swept bare
of all their ancient monuments, there are yet concealed precious
proofs of the prehistoric past. The downs were the high places, and
the reason why the word "down~" came to mean below, is because the
Tun, den, or tomb, represented the under-world, where the dead went
down at whatever height it opened. The tun, ton, or town, as the
inclosure of the living and of property in land, is the final form, not
the first; the Roman, not the Egyptian or Druidic. Tun or ton
is far older than town, hence the reversionary tendency to the older
formation in pronouncing the word town. The ton did not denote a
town when it was the Cornish name of a farmyard.
In English, Scotch, vVelsh, Irish, Gaelic, Manx, French Romance,
Biscayan, Lusatian, Old Persian, Chinese, Coptic, Tonquinese,
Phrygian, and other languages, the DuN or TUN is the hill, the
summit found in the Egyptian TuN, the elevated seat. Irish philologists understand the Ton (or Thone) to signify the same as the
Latin Podex, but the seat is primarily feminine and mystical, the
Mons Veneris, the Hes of Isis, the Khep of Khept or Ked, extant
in the Irish CEIDE or Keady, for the hill as the place of sepulture.
Ten and Tern permute; the Tern (dumb, negative) are the dead,
and the temple is also the house of the dead. So with us the Tun and
Tom are interchangeable as names of the burial-ground. The Tom,
Gaelic, is a grave; Tom, Welsh, a tumulus; Tuaim, Irish, a grave;
Toma, Mantshu Tartar, a tomb for the dead; Toma, Maori, a

A BooK

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THE BEGINNINGS.

place where the dead are laid. The Tema (Eg.) was also a fort, a
place of defence. There is a mound or natural fort near Barcaldine
old castle, known locally as TOM OSSIAN, or Ossian's Mound. It is
a habit of the people roundabout to give man)'" grave-mounds the
name of Ossian. In this case it is said to be a place where Ossian
sat, according to a locallegend. 1 These mounds, being natural forts, .
were TEMAU. The word TEM (~g.) also means to announce and
pronounce. The Tern as the seat of the singer agrees with the plural
Temau (Eg.) for choirs.
Now Ossian was a typical bard, one of the Asi or Hesi, by whom
the announcements of the law were made from the Seat. The As is_
this seat of rule and sovereignty ; the As is also a mote or mound
(which was the seat of justice) and the resting-place of the dead.
Thus the Tom is the tumulus and the tomb, the seat of sanctity,
defended as a Tern or fort, used also as a mount of justice or a mote.
Another mound named "ToM-NA-H-AIRE," the mound of watching,
between Dun Cathich and Connel, further identifies the ToM and
the TEM, fort, as the watch tower.
Mr. Taylor describes the syllable "ing as the most important
element which enters into Anglo-Saxon names." 2 This is found in
more than one-tenth of the total names of English hamlets and
villages. In such as Tring, W oking, Barking, it is the suffix merely,
but in Paddington, Islington, Kensington, we have the Ton or seat of
the Ing belonging to the name prefixed.
The Billings, for example, were a royal race doubtless because they
were assimilated to the god Baal; the Thurings are from Thor; the
Sulings, of Sullington, in Suffolk, from Sui-Minerva; the Ceafings,
of Chevington, in SuffolK, the Cofings, of Covington, in Hunts, and
the Jefings, of Jevington, in Suffolk, or of I vinghoe, Bucks, from the
Kef of Ked. This is merely by way of illustrating the type-name.
The Ing denotes a body of people founded on sonship, human
or divine.
The mother was the primary parent thus derived
from, and afterwards the male. But Kemble's theory, that names
ending in "Ing " indicated an original seat of the Angles or English,
is apparently negatived by the almost entire absence of "Ings" in
South Suffolk. 3 One "Ing" of the Angles is an enclosure. We
have it in the far older form of Hank for a body of people confederated (Var. d.), identical with Ankh (Eg.), to covenant. To be at
inches with, meaning to be very near together, is an expression belonging to the lng relationship. The Ingle, a parasite, in a depraved
sense, is named from the Ing. Thus we have the Ing as the Hank,
and the Ankh was extant in Egypt not only as the living representative,
1 Angus Smith.
Proceedings of the Society of Antiquart"es of Scotland, vol. ix.
!870-7!.
2 Words a1td Places, p. 82, 6th ed.
a. Paper by W. R. Browne on Tlte Dt"stributiott of Euglish Places and 1\(wzes.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 38 3

the son, but as the body of people belonging to a certain district,
who are designated the Ankh, whilst the topographical inclosure, the
Ing, Eng, Inch, Inis, is as old as the naming of the isle, inclosed by
the waters. Cheddington, for example, is the Tun, the high place,
seat, inclosure of the Ing, which derives its name from Ked, whose
own Tun, or elevated seat, her throne, was higher still at Gad's-den
(Ked's tun).
The Chipping, as in Chipping Norton, Chipping Ongar, Chipping
Barnet, or Chippingham, did not originate in Chapping and Cheapening. Cheping Hill and Chepstow take us up to the old high places
of Ked, where we find her cave, cabin, or Kibno, as in the Kibno
Ked, a form of the Cefn or Cefn Bryn or Cefn Coed. This Cefn is
the Kafn (Eg.), an oven (a symbol of the Llafdig), and the Kabni (Eg.),
a vessel, a ship, which was represented by the boat, the cauldron, and
the divine sanctuary of birth and re-birth. The war-chariot of the
Britons was a Covine. 1 This too was a kind of Cefn Kibno, or cabin
of Ked, a type of the bearer, who was called Urt, the chariot. The
Chevin, in Wharfdale, or on the hill near Derby, or the Cheviot Hills,
is not merely the ridge, but the cabin, cave, or Khep-sanctuary on:the
height, sometimes found in the hill itself, or in the stone-circle on the
hill. The Cef, or Cev, is the Cornish Coff, womb, and the wife. Now
the Ing community that bears this name are the children who derive
that name from the mother's womb, the Coff of Kheft or Ked, hence
the Chip-ing and the Chevening on the great ridge in North Kent.
'J;'he Kippings were still extant by name, not many years ago, in the
neighbourhood of Ivinghoe (Kiv-ing-hoe) and Cheddington.
The Coff being the birthplace, the Coff-ing or Chip-ing is the clan,
confederacy, or Hank, named from the feminine abode. The name
of the Roman CIVI'TAS, anciently an association of families, a corporation, and that of CIV-ilization itself comes from the cave and
the genitrix Khe This is a principle of naming direct from nature.
The Cefn Cave at the village of Cefn, near Denbigh, is not designated
from the village of that name, as shown by the Cefn-caves elsewhere;
and as this was only discovered and cleared out some forty or fifty years
ago, and had then been filled up with sand from time immemorial,
the name of Cefn must have been continued from time immemorial,
before the cave was filled up.
The BED is another name of the uterus, and the Bed-Ing is the
gens named from the birthplace. The Cwm, or Quim, is another,
, whence the Cum-ing and the Cwmmwd. In these cases the place
of abode has extended to a county, in Bedfordshire and Cumberland.
Thus COMBE, according to Ovid, 2 was Mother of the Curetes. The
Ken is another form ; hence the Ken-ing and the Kennings. The
Hem, another, whence the Hemmings. Ked, the mother and place
1
2

Richard of Cirencester, ch. iii.

Met. vii. 383.

A BooK

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BEGINNINGS.

in one, supplies one of these type-names, whence Chedding-ton, the

seat of the family of Ked.
This subject will be pursued in the" Typology of Naming." Enough
for the present. This alone is origin from.the typical birthplace, and
such names as Wamden in Bucks, Wambrook in Dorset, Wembury
in Devon, Wampool in Cumberland, instead of being corruptions of
Wodensburg, are from the living home, Warne, Weem, Uamh, Hem,
Cwm itself. This is shown by the pool and the brook, for the Warn
was the place and the Pool of the Two Waters and Two Truths of
mythology. The Warn as birthplace is identical with woman. The
U AMH is extant on a larger scale in the place named MEALL NA
UAMH, South Uist, where the Beehive is still a human habitation.
The Beck and By are said to be Norse or Saxon names. Both
are Egyptian; both British. The hi (or bu) is a worn-down form
of the Beck. The bu is the feminine birthplace, which, with the
terminal T, is the But, or Beth, the abode. With the KH it is the Bekh,
the birthplace. Bekha is the land of the birth of the sun; the Bekh
is the solar birthplace. Our Beck is applied to the river at its
source. The Bekh of the sun was represented by the Hill of the
Horizon, the Tser Rock, stationed as a figure of the equinox. The
Egyptians placed their equinoxes high up in heaven, in the zenith;
this was where the sun was re-born every 25th of March. The Bekh
was imaged as the bringer-forth, the earlier Pekh, a form of. the
genitrix, also named Buto.
The Bekh-Mount had been Sabean first, the Mount of the Seven
Stars, and was afterwards made use of as a figure for the initial point
of the solar zodiac and the birthplace in the sign of the Fishes. The
same hills served in both cults, the worshippers of the Great Mother
turning, like the Jews, to the north, the adorers of the solar son
to the east.
The mount, throne, royal seat, is the Ten (Eg.), and the word also
denotes the division, the birthplace at the equinox, the Bekh. Thus
the mount of the Bekh is Ten-bekh, and in the worn-down form
Tenby.
Now we know the earlier name of Tenby is Tenbich or
Den-high, and. the name is founded on the mount of the Bekh, or
solar place of birth. We may further infer the same origin for the
town and shire of Denbigh, as the Bekh of the Ten, the birthplace
on the mount.
The Peak is another form of the word, also the pike, as in Langdale Pikes, the Welsh Pig, the Pyrenean Pic, Italian Bee, and the
Puy in A uvergne. The hill behind Bacup is one of out Bekhs. The
mountains called " Backs" (as Saddleback) are birthplaces, only
these are pre-solar ; they typify the mount of Ked, and of the hinder
part. And in 'this meaning only do we reach the root for the
names of our Beacon Hills.
The Bekhn (:!;!:g.) is a fort, tower, fortress, magazine, or strong-

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

.

_)

385

hold. Bekhn is a name of basalt, the hard, strong stone. The

Beacon Hill wotild thus be the natural stronghold. The Bukan (Eg.)
is also an altar with fire burning on it, and that too was a beacon.
These, however, are. but applications of the Bekhn or beacon. The
origin is in the Bekh as place of birth. Bekhens (Eg.) are called dwellings of the gods, the Bekhen being the Pe, heaven; Khen, sanctuary.
Bekhn is the typical birthplace. This may be reckoned in the north,
the east, or the south. We have each of these initial points, equinoctial
and solstitial. For example, the Ten is the division, and this may be
either; at Tenbury we find the solstitial Ten. The 2oth of April
is the great fair-day of Tenbury, and there is a belief that the cuckoo
is never heard till the day of Ten bury Fair, or after Pershore fair-day,
which is the 26th of June. The cuckoo is our bird of the cycle, and
here the end of his period is the solstice. Buri (Eg.) denotes the
highest Ten or division.
The Bekh represented the hill of the resurrection and ascent to
heaven. Sinai was one of these as well as Tabor, the Egyptian
Tepr. From this top (tep) the sun-god mounted to the upper half of
the circle. The rock of the horizon, as it is called, is perfectly portrayed in Blake's picture of the old man entering the rock of the tomb
below and the young SJ?irit issuing from it upward. It was the place
of burial as the Tser (rock), and the place of re-birth as the Bekh.
And this image of the mount of burial and_ re-birth is the prototype of
our Beacon and Back hills, on the top of which the dead were buried
in the symbolical birthplace.
On the Palatine Hill in Rome, they show an opening in the rock
which is said to be the cave of the she-wolf that suckled the twins
Romulus and Remus; this cave also represented the primeval place
of birth, the Bekh on the Bekhen Hip. The divine birthplace gives us
the names of Buchan, Beckenham, and Buckingham, as the Ham of
the celestial place of re-birth, our Heliopolis, and Sinai, for the
Egyptian name of this mountain is the Bekh (Bekht). The Bekh as
the place of issuing forth may be variously applied to the sun of the
resurrection, the infant stream, or the beak of a bird, and the Bacch
(bitch), the back of a mineral lode, the bag (womb), and. others. But
this is perhaps the most curious in its compound condition.
The Port of London extends for legal purposes to a. point six miles
and a half below London Bridge. This point of egress and entrance
_to the port is known as '' Bugsby's Hole." The current interpretation
of names would possibly explain this by asserting that it was derived
from the circumstance of a man named Bugs by having ''made a hole"
in the water at that precise spot.
This is a form of the Bekh, which in one spelling is the Puka, or hole.
"Bugsby's Hole" is the Bekh or Puka of entrance and egress by water
to the City of London. In the hieroglyphics the Bekhs (or Beks) is the
gullet, a passage of entrance and egress. The By repeats the Bekh,
VOL L
GC

BooK OF

THE

BEGINNINGS.

and the hole is a third name of the same significance. It is a common

mode of continuing the ancient names by a sort of gloss. Beks-byhole, as the place of passage at the boundary and dividing line of the
port, is the Bekh three times repeated.
But for the Teutons it seems we should never have found the
English HOME. "This word," says the author of Words and Places,
"as well as the feeling of which it is the symbol, was brought across
the ocean by the Teutonic colonists; and it is the sign of the most
precious of all the gifts for which we have to thank them. " 1 There
was no home in Britain, nor the feeling for it, till the Teuton came!
Why, the home is as old as the womb. Word and thing existed as
long ago as the Scottish WEEM and the Irish UAMH, when the home
was a hole in the ground. As for the particular forms in Ham and
Hem, they come from the Egyptian Hem, the seat, abode, dwellingplace, that goes back to the birthplace. Hem is the typical seat, and
habitation, the female Ems, the woman, the wife. It was so old that
the Hemu, abraded into Amu, are the residents, residing, seated, and
inclosed. The Am likewise indicates a residence with a garden,
park (" Hert "), or paradise. Nor did the Egyptians bequeathe us
the Ham undistinguished.
The Hem sign, which is also the Han, is the symbol of the seat or
home on the water, and denotes a water-frontier. The Hemu are the
watermen, sailors, and fishers. The Hannu or Hanti are the voyagers
to and fro. Both M u and N u are the water in Egyptian, hence the
interchange of Ham and Han. In the same manner the names of our
coast hams and hans interchange, and Ellingham in Rants is represented by Ellinghen in France. On the coast-line of Oldenburg and
Hanover the ham takes the shape of urn, as the Frisian suffix. The
Egyptian Ham or Han being primarily a water~frontier, a place on
the coast or river bank, rather upsets the Teutonic derivation of names
based on it, whether found in England or France. It makes one
feel afresh that the less we know the easier it is to generalize. The
Hun (Hunt) is the matrix. This permutes with the Hem or Ham,
the Khen, Khem, or Skhem. All have one origin in the earliest place
of birth, and were applied to the abodes of the living and the tomb of
the dead, as a place of re-birth. How near to nature is the Ham as
the seat is manifest in the name of the thighs. The Khem or Ham
might be illustrated by a score of types, and each one can be traced
to the female, and her type of types, the womb, Khem, Hem, or
A rna, the primeval house and home ; the Kw AM, which in Khaling
denotes the mouth or uterus ; the Quim, em, or Khebma, who is
the most ancient genitrix of Egypt and the black land.
The SKHEM (Eg.) is the shut place and secret shrine of the
child Horus. This form is extant in the African Gura, SAGUMA;
and Icelandic SKEMMA, for the house, the abode.
One type of
1

P. 82, 6th Ed.

-~-

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EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 387

the genitrix, and therefore of the Khem or Skhema, is the leopardcat (Pasht), and in Arabic a cheetah kept for hunting is the SHUKM,
whilst in the African Bambarra the ZIAKUMA is a kind of cat. The
Khem is the feminine shrine, a name of Hathor, the habitation
KIMA, Arabic, house, home ; KAM, or KIM, in Dumi, the home ;
CHEM, Tibetan, house; KHEMA, Swahili, a tent; KOMA, Persian, straw
hut. The KAM, in Nupe, Susu, Rasa, Doai, Ngodsin, and other African
languages, is a farm; GAMA, Singhalese, a village; the CHVMAH (n~'n), in Hebrew, is the wall, or the walled inclosure ; YuM
Magar, a house; UMAH, Javanese, house; UAMI, Uhobo (African),
house; CIIIM, Zincali, country or kingdom: And it is here we shall
find the true meaning of the Combe, the place between the thighs of
hills. The Combe answers to the Khem (Eg. ), the secret shrine, the
Shut-place of Horus, the child, in which he transformed into Horus
born again. The Combe is supposed to be the bowl-shaped or
crooked formation. The Welsh form of the name, the Cwm, compared with the same word used in vulgar English, the Quim, will
sufficiently recover the ancient meaning. It is akin to the home, the
Weem, the Catn(ber), for which there is but one prototype in nature.
The underground houses called Weems, the Gaelic U aimh, a cave,
are synonymous with wames or wombs, and represent the womb of
the auld wife, the Mother Ked. Weem or Uaimh answers to Khem
(Eg.), a shrine, a secret shut-place, which may be that of the living
child, Horus in Khem, or of the dead (Khema). "Can a man enter a
second time into his mother's womb," Nicodemus asks. That was
exactly what these simple souls symbolically sought to do !
A large cromlech at Baldernock, nine or ten miles from Glasgow,
is denominated the "Auld Wives' Lift." The lift is the heaven or
sky. The "Auld Wife" is probably the correct rendering. She was
Ked or Kef, whence wife, and in Cornish, Kuf is both the wife and the
womb. The Auld 'Wife's Lift was the Meskhen, or Mastebah, the piace
of re-birth, to which they looked for a lift into another life in the Lift
above. Auld means first and great, the exact equivalent of Urt (Eg.),
the first, the great, the old mother, who was the bearer that gave the lift
in her chariot, called the U rt, or the womb of the Khebma.
The place of birth being the type of the tomb, the abode of re-birth
will account for and explain the hole-stones so frequently found at
the circles. Through these apertures children and initiates were
passed in the Druidic rites and representations of the mysteries, as a
mode of regeneration and re-birth from the womb, the ark, the Cwm,
the prison, the cell under the flat stone, the W eem or Khem of Ked.
The root of both Cwm and Cefn is Khef or Khep. MA is the mother
or place. The Khef is the Cornish Coff, the womb, or belly. The
Kep (Eg.) is the concealed place, a sanctuary; the Kqep, or Khepsh}
is determined by the hinder thigh, as the feminine abode, and the
birthplace in the northern heaven. As cognates we have the Cop, an

c c

--------,~--------~

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388

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BooK

OF

THE

BEGINNINGS.

inclosure with a ditch round it, a heap, and a mound ; the cove and
the cave ; the oval, the hop or hoop, an inclosing circle. Khebm
modifies into KMm and Kam. The same root with the terminal N
forms the wo~d Khefn, Chivan, or Cefn, and this modifies into the
CMn apd Ceann.
One of the cromlechs is called the "Chun Cromlech." This is a
prevalent name for the maternal abode, the KUN of birth and re-birth,
the Mes-Khen (Eg.), which the Chlln Cromlech imaged. CMn is Chiven
in Hebrew, the Kymric Cefn, at once the mount and the cave of
birth. Now Grimm's law need not be appealed to in paralleling the
Gadhaelic CEANN for the mount with the Kymric Pen and Gaelic Ben.
It is the reduced form of the Kymric Cefn and the name of the
Cevennes. This modification of Cefn occurs in the English Keyntons
in Devon, Shropshire, Dorset, and Wilts. The double N of Ceann
occurs in Conan, the old name of Conisborough. The Pen and Ben
are the Egyptian Ben, the height, cap, roof, top. The Ben was the
solar pyramidion ; the obelisk w:as one of its types. It is masculine, as
another application of the Pen will prove. The Cefn is feminine. In
this way the TYPES will often take us beyond the region of mere
sound-shunting, and give us the definiteness of things in place of
verbal vagueness.

The Chlln Cromlech shows the application of the womb-type to the

tomb ; the place of birth to that of re-birth. In Glamorganshire there
is a. circle of stones named Kevn (Cefn) Llechart. Thus the cromlech and circle of stones are identical with the type of the birthplace,
which was first of all found in the feminine nature, then applied to
the cave of the hill, and afterwards externalized in the rude stone
structures erected outside as the burial-places of the dead.
The ark, pair, vessel, or uterus of Ked wa5 represented by such stone
sanctuaries. The cauldron or cooking-place of the ancient mother
was designated the KIBNO-Ked. In the hieroglyphics the Kabni is
also a vessel, a ship, or ark, the English cabin, and the KIB:NO-Ked
is the mother-ark. The KAFEN (Eg.) is an oven, and means /to
bake, and the KIBNO was figured as a cooking vessel, whether for
boiling or baking. 1 In one language the belly or womb is the KABIN,
and in Welsh the CAFN is a boat and a baker's trough.
The cabin of the ark, the Kafn or oven of the Lady of Bread, the
Kibno ofKed, the Kevn Llechart, the Chlln Cromlech, the Cenn and
Cefn of the mountain cave, the Scottish GOVAN are all illustrations
of the one original type, the birthplace called the Coff or Kep of
Khept, the British Ked.
.
The Combe is often found with the Beacon Hill, and in "Cwm
Bechan " the birthplace is named twice over.
The beehive-house, which was a human habitation before the type
was pas~ed by and left behind for the bees, has two names in Gaelic,
1

By Aneurin, for example, in the Gododin, Song 24.

'

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 389

'

the BOH and the BOTHAN. Boh corresponds to the PEH (Eg.), a
form of the lower, hinder part, the Hem, a female type ; BOTHAN
to the BUT (Eg.), Belly and Nu, receptacle; the Hebrew M:::l, the
receptaculum, and 1~:::1, the belly, the uterus, and primordial abode.
The primitive borough, burgh, barrow, bur, or bury, is the Bru
(Welsh), the mystical residence; BRU, Irish, the womb; Bara, Vei,
the womb; Apara, Sanskrit, the womb; Pal, Akkadian, sexual part
of woman ; Pir, Gond, the same ; Por, Armenian, the belly; Bar,
Hungarian, and Bayar, Canarese, the belly, and, lastly, the Belly is_
derived from the same origin.
The Cairn does not mean a mere heap of stones above ground.
Mr. Anderson has shown that it is what we might infer by deriving
the name from KAR (Eg.), an underground cell or hole, and NU, a
receptacle, house, feminine abode. Then it becomes manifest that
the Welsh CALON, or GALON, for the womb, is a form of the word
cairn. We derive the charnel or-carnary from the cairn.
There is an ASC":IDIAN simplicity about the beginnings of human
thought, as manifested in the earliest typology, which shows the commencement to have been akin to that initial point in evolution, a
mere sac, with the dual function of including and excluding water.
In the human beginning the sac is the uterus, the abode of two truths
of life, those of the water and the breath, feminine pubescence and
gestation. All utterance appears to have originated with this
primitive utterer.
All human feelings can be traced back to two desires, the one being
that of self-preservation, the other of reproduction. These constituted the total stock at starting in the dimmest dawn of human consciousness. And to this early stage we have to look for the first rude
mould of thought and expression. Nothing that ever belonged to it
has been entirely obliterated, and its evidences are visibly extant, as
are those of the Palreolithic age. No origin has ever been wholly lost,
any more than spoken language has altogether superseded the clicks.
The desire of reproduction by itself alone is sufficient to account for
what is termed the Phallic mould of thought and utterance, and the
final stage of that desire constitutes religion.
It can and will be shown that the leer of Priapus is an altogether
later expression added to the face of the subject commonly called
Phallic Worship. There is no lewd grin in the look of the early
men ; their beginnings were lowly, but their observations were made
in a spirit as seriously intent as that of modern science or of childhood. Hence Egyptian art, however near to nature, was pure and
unashamed in its nakedness.
The feminine abode of birth was the typical home of the Troglodytes, who dwelt in the caves of the earth and named these after
the mother. These caves were afterwards devoted to the dead more
freely when the living could defend themselves outside, in the open

390

A BooK OF THE BEGINNINGS.

space, or on the mound. In this way the abodes of the living were
named as the habitations of the dead, as in the Tun or the Cleigh.
Cleigh is a Gaelic name for the burying-place. There is a cleigh
in Lochnell, identified as a burying ground by its monument, a great
cairn some sixty feet in diameter. A stone chest, an urn, and a
bronze dagger were found there. Cleigh resolves into KL or KR, the
cell; and Akh (Eg.), the dead, the Cleigh being the cell of the
dead. The Arabic KALAGH is the stone inclosure of a tomb. The
Clach stone is another form of the same word, the stone being the representative sign of the burying-place. The proof may be found in the
Clachan. The Cleigh (Clach) is the dwelling of the dead, and around
this was formed the Clachan, a small village built round the church
which had superseded the Cil or Cleigh of an earlier time. Thus the
Clachan of the living has its roots in the Cleigh of the buried dead.
The glebe land and ecclesiastical revenue are not primarily the
present made by the people to their god, as Mr. Spencer puts it, for
the first possession of the land was taken by the dead, who constituted
the earliest form of the landed interest, and instituted the most
primitive kind of landed property. The dead were the cause of a
sacerdotal class being established in their precinctsto protect them,
and the church lands as ecclesiastical property are the last result of
this ownership, on behalf of the dead, of the soil thus made sacred
at the centre, with its surrounding circle devoted to the sustenance of
a priesthood.
The type of the tomb-temple becoming the house of the living
was preserved in Egypt to a late period. Twelve thousand inhabitants are ascribed to a single temple at An (Heliopolis) by a census
taken in the reign of Rameses III. So the tern or tomb became the
fort, village, city, and king-DOM.
This origin of the artificial inclosure as the sacred precinct of
the buried dead is further corroborated by an Akkadian ideograph.
Bat (Akk.) means to die, the ideograph being the portrait of a corpse.
Bat is also a fortress, and the. ideographic corpse is the sign of an
inclosure. The corpse-inclosure was primal, as the Kester, and the
corpse remained as a determinative sign of primitive usage when the
Kester had become the castle, citadel, or city.
In the " Black Book of Caermarthen " there is a long series of
verses on the "Cities of the Kymry." The cities are the graves.
Each city is the grave of some mythological or legendary hero, whose
name it bears, and these cities originated in the Caers as circles of
the dead. Beyond these are the ''Long Graves in Gwanas," of which
it is said "their history is not to be had ; whose they are and what
their deeds." We are told," There has been the family of Oeth and
ANOETH, naked are their men and their youth-let him who seeks
for them dig in GwANAS." 1
1

Skene, val. ii. p. 3 I 3

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. J9I

The Long Graves in Gwanas are the "Long Graves" of the
cavemen of the Neolithic age, who turned the natural Cefns into
chambered tombs, such as are found in Cefn near St. Asaph, in
Denbighshire. 1 Gwanas is Gwan-as, that is, Cefn-as. As '(Eg.) is
the sepulchre, the chamber of rest, of birth and re-birth, the maternal
abode. The cave was this at first, and the chambers were excav~ted
afterwards ; the one being used by the men of the Palceolithic a'ge,
the others by those of the Neolithic age. The Cefn was a natural
formation ; the Cefn-As (Gwanas) was artificial. Both are apparently
recognized in the two burial-places by "Oeth and Anoeth."
The "Long Graves in Gwanas" mean the same as the Long
Barrow at West Ken net, Wiltshire, and others found in Somersetshire and Gloucestershire. The name of Kennet likewise identifies
the Khen Sanctuary. Khen-net (Eg.) reads the lower-world Khen, and
the west was its entrance. The Long Barrow at West Kennet was
350 feet in length. These were made by the men of the Neolithic age.
Cleidh-na-h-Annait is the name of an ancient burial-ground in
the west of Scotland with two stone cairns in it. The word Annait
is commonly connected with sacred places. ANNOIT, in O'Reilly's
Irz'sh Dz'ctzimary, is explained as "One's Parish Church." In the
Highlands the church was at one time synonymous with "the stones."
The Annoit, says Skene, is the parent church or monastery which
is presided over by the patron saint, ()r which contaitl'S his relics. 2
The parent church is the mother church.
The stone cairn
was the earlier Annait, sacred to the dead, and this was built
by each person contributing a stone. Nat means an offering, to
present tribute, as is done in accumulating the cairn. Annt (Eg.)
is tribute, and in English Anne means to give, and Annet signifies
firstfruits. Anit (Eg.) also means to anoint,. and is the name of
incense. But the offering of the stone, An, was a far earlier mode of
making sacred, and the Annait was the first stone sanctuary before
larger stones were hewn. The Annait can be traced upwards from
the cairn to the church, and the stone chest or "sanctuary of the
saint's relics." The Welsh ANNEDD is a dwelling-place. In connection with this it is noticeable that the solar birthplace and the
soul's place of re-birth in the Ritual is An, An being the name for
stone, and one especial symbol of An is the stone or obelisk; also
Anit i;; a name of the genitrix, who was the earliest form of the
mother church. The Annait is probably identical with Taliesin's
Circle of Anoeth. An-at as Egyptian would also denote the circle
of repetition.
Cuhelyn uses the term "Anoeth " for Stonehenge, and speaks of
the" study of the circle of Anoeth." Arthur is said to have been
imprisoned for three nights in the inclosure of Oeth and Anoeth, 8
1

Dawkins, Cave Hun!t'ng, p. 16r.

History of Attcz'ent Alban, p. 70.
3 Welsh. Arch. vo!. ii. p. 12, Triad 50.

392

A BooK oF THE BEGINNINGs.

like the other solar heroes who were three days in the fish's belly or
in the underworld, the place of transformation and reproduction.
If asked, what is a Hoe ? most Englishmen would reply, a hill. So
many hills are called hoes. But th~ hoe as name of a hill is secondary ; the hoe is not the hill except that the high place and hoe place
are synonymous. The hoe is primarily a circle, and need not be on a
hill. The letter is its symboL Ho is a boundary ; "out of all ho '
is out of all bounds. Our hoe is the hieroglyphic Heh, the cycle with
the sign of the circle. The hoes were stone-inclosures of a circular
form, whether on the hill or in the plain. True to the primordial
type, these circles have perpetuated the primitive idea even in their
names. In the Orkney Isles they are called Ork-hows, that is arkcircles. "Much fee was found in the ork-hows," says an inscription
in the Orkneys. 1 The primary form of hoe is Kak or Khekh.
The Hay, Haigh, or Hak, as in the Cornish Hay, a churchyard, and
the Hak-pen at Avebury, is derived from Kak, an old local name for
the church or stones. The Kak is neither derived from the German Hag,
a town, nor the Dutch Haag, an inclosure, nor the Sanskrit Kaksha,
a fence or bush. It exists as the root of all in Kak (Eg.), a sanctuary,
an inclosure, and KAKUI, a coffin. The Kak or Khekh may be
manifold. One of the earliest is the Kak, a boat, a CAIQUE, Welsh
CWCH; another is the English CEGE, a seat. It may be the keg or
cask, the Whiche or chest, the Kymric Gwic or the Norse Haugr,
a sepulchral mound. The stone-chest or Kistvaen is also called a
CHECH by Camden. The Kak is an extant provincial name for
church. The Kak (Eg.) is a boat and a sanctuary. This boat is
the Welsh Cwch, the Coracle of the goddess Ked. Hence the hoe or
how is an ark, and the Ork-hows are the arks of the dead.
The name of the Orkney Isles is undoubtedly derived from:the old
Kymric word Orch, which means a border, a limit. This renders the
Egyptian Ark, an end, limit, to cease, be perfected, finis. They are
named in Egyptian as the extremity or end of the isles. N tJn (N nui)
signifies countries in relation to water and fellows of the same type,
as we say the Orkneys. Nnui (Eg.) is the name of water, and Arknnui is both the land and water limit. The isle is also an ark of
the water, especially chosen in ancient times as a place of sepulture.
The ARACH in Gaelic is a bier; the ORK, Icelandic, a sarcophagus,
and in Irish the womb.
The writer is fully aware that the repetition of certain words and
names used so frequently by the Arkite triad, Bryant, Faber; and
Davies, will be to many as the offering of water in hydrophobia.
Nevertheless the dreary Arkite and Druidic subjects have to be gone
over again with the expectation of seeing a winged transformation of
the grub long buried underground, and stamped underfoot, as if for
ever, by many a passer-by.
1 FatTer, Inscriptiolls, p. 37.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

393.

The hieroglyphic sign of land and orbit, called the cake, occurs
four times on a stone found in the Rose Hill tumulus at Aspatria,
near St Bees.1 This, like the hoe, is the symbol of a completed
period. That period was fulfilled when the sun had passed through
the three water signs, and entered the first of the nine c:lry signs.
The cake signifies land and horizon, the place of landing from the
waters. The circles represented the ark generally on the hill-top, out
of the waters. Our cake is synonymous with the Egyptian Khekh, to
check.
The hoe or howe goes .back to the Khekh (Eg.), the horizon,
collar, the round. Khekh, the balance or level, denotes the circle
completed at the equinox. The Khekh collar worn by Neith has
nine symbolic beads, corresponding to the nine maiden stones and to
the nine nobs on the Scottish Beltein cakes. Many of the circles
consisted of nine stones. The relation of this number to land and a
completed course will be amply illustrated. Enough for the present
to point out that in Egyptian Meh means to fill full and fulfil, to complete. Meh is the number g, and a water line, the same in significance as the cake symbol. Meh-urt is a form of the cow-headed
goddess Hathor, and Mehi a name of the lunar deity Taht. Meh is
likewise the north. When we are told that Maes means a field and
Magh a plain, that explains nothing. They mean much more than
that for the present purpose. The Magh, as plain, is based on the
level of the equinox, the Makhu (Eg.), level or balance. The ancient
name of Dunstable was Magintum, and it is a lofty table-land. ArdMacha (Armagh) is the level aloft. Hence the place Makhu interchanges with Mat, the mid-way ; and the Swiss Mat, the plain, level,
or meadow, is the Magh. Both meet in Egyptian, where Mat is an
old name of the Makhu in An. Makh and Meh denote the place of
fulfilment.
There is no proof extant of the original number of stones in Maes
How, which bears the same relation, however, to the standing stones
of Stennis, in Orkney, that Maes Knoll does to the circles at Stanton
Drew,2 showing a likeness in the nature of these monuments, as well as
in the name. And we know, by the Nine Maidens of Cornwall, and
the Nine Stone Rig, that some of the stones were nine in number, and
that number would in Egyptian denote Meh's How, or the circle of
Macha.
Kemp How is a tumulus in front of a circle among the remains at
Shap. Shap, in the hieroglyphics, signifies time, epoch, period. The
Shebu is a collar forming three-fourths of a circle with nine points.
Shebu means a certain quantity of flesh. Shap is to shape, figure,
image, bring forth, evacuate. . The root of the ~atter is the measure
of time, nine solar months, that it took to clothe a soul in flesh or
1
I

Ferguson, Rude Stone Monuments, p. 157.

Ibid., P 153
.

394

BooK

OF THE

BEGINNINGs.

shape it and bring to birth. The Shapt were persons belonging to

religious houses, such as we infer gave the name to Shap.
Kemp, in English, is a champion; Kemb, a stronghold. In _Egyptian, Khem is the champion, and the Khem is a shrine of the dead,
with a circle for determinative. Khem-p-how is a circle of the
dead. Khenf is bread or food offered to the dead, and the Shebti
are sepulchral figures and images of the dead.
Pomponius Mela speaks of the Island of Sena in the British Seas,
where the nine priestesses ministered in a round temple, which they
unroofed annually and covered again in one day, before sunset. 1 He
relates that if in the process any one of the women dropped or lost the
portion she was carrying to complete the work, she was torn in pieces
by the rest, and the limbs were carried round the temple in triumph,
until the Bacchic fury had abated. Strabo affirms that there always
happened some instance of this cruel rite at the annual solemnity of
uncovering the temple. 2 The same thing is alluded to by Taliesin as
the metaphor of a hopeless calamity, "a doleful tale, like the concussion, like the fall of a SE, like the Deluge." 3 It was most probably
a representation in the mysteries. The nine "Se "s were the nine
months of child-bearing impersonated. If one of these let fall the
burden, it was fatal to all; tlie eight were depicted as turning on her
and rending her piecemeal. Such was the drama of mythology. In
the same sen~e the Gallicence are said to have turned themselves
into whatsoever animals they pleased. So the sun's passage through
Aries and Taurus was his transformation into the Ram and the Bull.
The name "SEON" is not necessarily that of an island, although
Strabo mentions an island of Sena. 4 The root meaning enters into
senate, sennet, a total or round, and is the Egyptian "Shen," a circle,
orbit, round, circuit, period. The Druidic Caer-Seons were the primitive type of these, and they were stone circles. The Caer-Seon, or
Seon with the strong door, typified the landing-place of Hu after
the Deluge, the station of the sun on his ascending out of the three
water signs into the circle of the nine land signs. Whether an island
or a Caer, the Seon was the circle emblematic of the divine circle of
the gods, the Put of the hieroglyphics, signifying number nine. And
the nine maids or priestesses were one with the nine muses of Greece,
the nine that danced about the violet-hued fountain as described by
Hesiod. 5 Taliesin says, "The tuneful tribe will resort to the magnificent SE of the Seon." 6 "Sua," in Egyptian, is loud singing; Shen,
the circle.
The vessel or cauldron of Keridwen, the symbol of this circle, was
said to be warmed by the breath of nine damsels; in Taliesin's
"Spoils of the Deep," it is the cauldron of the ruler of the abyss. 7
Lib. iii. c. 8.
2 Lib. iv.
Lib. iii. ch. viii.
5 Theogony, r.
7 Davies, Mytlt. app. iii. p. 518.

1
4

a Gwalchmai.
6 Davies, Myth. p. 67.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

395

These were the nine muses of Britain, and of greater antiquity than
those of Greece.
The nine personify the nine months of gestation and of giving
breath to the child ; in the eschatological phase they performed the
rites of the dead, and represented the "wake," the resuscitation, and
re-birth of the soul of the deceased, as did the nine in attendance upon
Osiris. Hence the nine maidens of memorial in the nine stones.
The accented e in Seon shows the elided consonant. This is recoverable in Segon (Caer Seiont, from Segont), and Segon is the
Sekhen (Eg. ), the inclosure, place of settling, of rest, a breathing
place, from Skhen, to give breath to. And in Caer-Seon the cauldron
of Keridwen was warmed by the breath of nine damsels or muses, the
Gwyllian of the Sekhen who become the nine Gallicen<I! of Mela's
account. The Seon or Sekhen is found in several forms.
In the year 1843 seven urns were exhumed at Swinkie Hill; these
were inverted and imbedded in an artificial mound. Near at hand is
a monument called the Standing Stone of Sauchope. Sau-Khep (Eg.)
denotes the sanctuary or place of transformation for the mummy or
dead body. Of course the Sau may only have denoted the deceased,
but doubtless they preserved the dead to the best of their ability.
Swin in Swinkie answers to Skhen (Eg.). Ki (Eg.) signifies the land,
earth, interior region. Thus Swinkie is the domain of the Sekhen,
sanctuary, resting-place, where the dead were gathered together,
literally, as the hieroglyphics show, to be embraced in the arms and
inclosed in the womb of the mother earth in the Sekhen or Khen
shrine, as at Swinkie.
We are now able to show that Scone in Scotland is another
Seon or Segon. The Moot Hill of Scone preserved the original,
that is Egyptian, meaning of the name, as the Sekhen. 1 It was
designated the "Collis Credulitatis " or Mount of Belie It is called
the "Caislen Credhi" by Tighernac (728), which is rendered the
" Castellum Credi " in the Annals of Ulster. The Pictish Chronicle,
in recording the assembly in 906, says from this day the hill merited
its name, viz. the "Mount of Belie" 2 Now the Egyptian name for
belief is "Skhen," which also means to sustain and give rest. Thus
the Scone Mount is the Sekhen Hill, in a double sense.
The nine maids of the Segon or circular temple have bequeathed
their name and number to some stones standing on the downs leading
from Wadebridge to St. Columb, which are generally called the "Nine
Maids." 3 The legend relates that the nine maidens were turned into
stone because they would otherwise keep dancing .On Sunday, which
. riddle is easily read when we know the nature of the nine, and that
the birth depends upon their established fixity. Other circles of nine
Stuart, SculjJ. Stones o/ Scotland, pl. 59
z The Coronation Stone, p. 30. Skene.
3 Borlase, Ant. o/ Cornwall, p. 189, pl. 17, fig.
1

I.

-------

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. A BooK

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OF THE

BEGINNINGS.

stones in Cornwall are known as the "Nine Maidens." In Scotland

we find the Maidin stone or stones.
We have also the Rekh or Rig of Nine Stones. In "Barthram's
Dirge," "They shot him at the Nine-Stane Rig, Beside the headless
cross." 1 Near this "nine-stane rig," in the vicinity of Hermitage Castle,
was the" Nine-Stane Burn." Also there was the Lady-Well. A most
precious preserve of the ancient imagery this of the nine stones, the
waters, the feminine fount, the pre-Christian cross ; we shall see,
directly, the relationship of nine stones to the waters, and the cross
without a head.
We are told in the poem on the Graves of the Kymry that they
also buried their dead on the shore where " the ninth wave breaks,"
and here we can arrest the symbol just where it passes into false belief.
The ninth wave and earlier tenth does not mean the sea-wave, but
relates to the reckoning by nine and ten in the time of ten moons
or nine months and a three months' inundation, still manifest in the
three water-signs. The water side of the circle was one quarter, and
the nine waves, nine stones or nine maids, represented the nine dry
months of bringing forth. The ninth wave and the tenth, the nine
pins and the ten have their prototypes in the two Collars of Isis, the
Gestator who wears nine Bubu or Beads, whereas the Collar of the
wet-nurse called MENAT implies the reckoningbyten water periods of
twenty-eight days each, as Ment (or Met, Coptic), signifies number
ten, and Men-t means liquid measure. The cross without a head is
an 'equivalent symbol of three quarters out of four. So the Put circle
of the nine gods contains three quarters filled in and one quarter left
hollow, e. The horse-shoe images and the head-dress of Hathor likewise typifies the same three quarters of the circle as the nine stones
or the headless cross ; the zodiac, minus three water-signs.
The "Nine-Stone Burn" was also represented near Dunstable
(Beds). There is an earthwork near the town called the "Maiden
Bower" and the "Maidening Burn." The "Maiden" identifies the
nine stones when interpreted. It may be noticed that Dunstable
stands on chalk hills that have been turned into catacombs by
enormous excavations which were made with the most primitive
implements of the Bone and Stone age.
The " Maidens" do not derive directly from the word maid, but from
the nine, which is both Meh and Ma in Egyptian. The Egyptian
Meh, to fulfil, and Meht, earlier Makht, to be fulfilled, represent the
German MAGD, for the maid, in MXDCHEN and in the Gaelic MAIGHDEAN, as the one whose period is fulfilled. Makha, to measure, is the
earlier form of Meh and Ma ; and the Makht of the Equinox was the
Meht of fulfilment in the north quarter. The Ten is the terminus ;
and the Meh-ten, the terminus of the nine, is equivalent to the
name of the maiden, Makh-ten or Maighdean. These circles were
1

Scott's Minstrelsy, "Barthram's Dirge."

-- -----------r;:-

~,-~-

-....,...--,-. ---

~--

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

397

the seat of the nine whether as the Meh-t or the Put. Taliesin calls
himself the "Bard of Budd" who conversed much with men, and as
Budd is the Egyptian Put, the divine circle of the nine, Bard of Budd
is identical with the poet inspired by the nine, the nine muses or
maidens of the Budd circles formed of nine stones. In the Gododin 1
the b.1rd celebrates the fame of the " established inclosure of
the band of the harmonious Budd," that is, the Put in the hieroglyphics, the nine. This circle of the nine called Put and Ma (Meh) is
established by Ptah and Main the Egyptian mythology. Ptah is the
framer and Ma the fulfiller. The circle of nine, it is repeated, is based
on the nine months of fulfilment in gestation, and on the nine dry
months which in Egypt with an inundation made a year.
The " Maid" stones were probably limited to that number, and
Meht is the number nine fulfilled. This name is extant in Maidstone.
The Maiden Stone in Scotland, and the Maiden Castle, possibly
mean the "Ten" (Eg.), throne seat of Meh, the nine. Bridget had
her nine maidens, and in her legend as the Virgin Martyr it is affirmed
that the castle of Edinburgh was called the Maiden after her. But
there were" Nine Maidens," as at Boscawen-un, and three other places
mentioned by Borlase, consisting of nineteen stones, which have been
mixed up with the nine maids. Also the inner elliptical compartment of Stonehenge, within which stood the stone of astronomical
observation, consisted of nineteen granite blocks. Now we shall see
the further use of the root,Meh for nine. Meh (or Ma) is the number,
and "Ten" has different meanings, as Ten, the throne, seat, place,
division of the nine. Ten is also our English number, 10; Ten, a
weight of 10 Kat, an uriity of weight, the ideographic Ten, or sign,
formed of two hands or ten digits.
Meh-ten may be read either the nine total or 9-10, our 19, the
exact number of Maiden-stones at Boscawen-un. Now when we remember that the Metonic Cycle is a period of nineteen years, at the
end of which the new moons fall on the same days of the year and
the eclipses recur, it is exceedingly strange if it was left for a Greek
astronomer of the name of Meton to discover this cycle, B.C. 432.
The nineteen Maiden Stones in Cornwall, and the n:neteen at Stonehenge, already figured and stood for the Cycle of Meton, or possibly
of Mehten, meaning the number nine-ten,
The stones varied in number according to the nature of the circle or
Caer. The Caer was sometimes a quadrangular inclosure, then it symbolised the circle with four corners, like that of Yima in the Avesta
which had four cardinal points, and was a four-cornered circle. Two
of these Caers with four corners, but left open, would be the two
houses of the sun, the lower and upper Caers or courses, and these
would equate with Sesennu the region of the eight great gods. The
circle of nine, whether called a Bedd or Maes How, represented the
1

Song

22.

Vendidad, Fargard

2.

A BooK oF THE BEGINNINGS.

nine months of childbirth, and the sun in the nine non-water signs.
There may have been a circle of ten stones, which number, as in
the ten pins and tenth wave, was superseded, by the solar nine.
Twelve stones stood for the total of the solar signs, and nineteen for
the Metonic or Maiden Cycle. They range at least up to seventy:-two,
the one-seventh of a Phcenix period of five hundred years. The dead
were buried in or around them, but they served the purpose of the
living registers and rolls, and were the figures of the astronomical
chronology.
The reader will gather from this that the Men-an-tols of Cornwall
meant something more than merely holed -stones. Ter, the circle,
round, to encircle, of course includes a hole, the Cornish Tol, but is more
than that. Ter, in the simplest form, is time, the mover in circles, tide,
season, limit.
The Men-an-tols were gnomons and dials of time. Max Muller
has observed that a Men-an-tol stands in a field near Lanyon, flanked
by two stones standing erect on each side. Let any one go there1 he
says, to watch a sunset about the time of the autumn equinox, and he
will see that the shadow thrown by the erect stone would fall straight
through the hole of the Men-an-tol. 1
The name of Carnac, in Brittany, is the same as Karnak at Thebes,
and resolves, as Egyptian, into Kar-en-akh, the circle of the dead.
It comes to the same thing if we read Carn-Akh, as the Cairn in
English ; CRWN, Welsh ; CRUINN, Gaelic; CERN, Cornish, and
CREN, Armoric, denote the Cairn-Circle. Kar is the underworld,
underground ; Kar, a chest, sarcophagus or coffin ; Karas, a place
of embalmment, a chamber for the mummy. This is the origin of
our Kar-stones, from which so many places are named. It is not
that Carragh (Ir.) merely means a rock. The Car stone is a rock,
but the full form of the -rock, as Craig or Carragh, includes the
Car (Kar) of the Akh (Eg.) or dead. In that case the Car-akh
and Car-rekh have the saine signification, as both the Akh arid
Rekh denote the dead. The Rock is a worn down Caraig or Cleigstone of the dead. At Carrowmore, in Ireland, a large number of
sepulchral remains have been found. The unabraded form of the
word is Car-raighea-mora. Mora is a region, land. Kar is the
underworld, the sarcophagus, the hole or passage. But it may be
questioned whether Raighea does not mean more than rock. In
Egyptian Ruka is to hide, to stow away in safe secrecy. We have
the form ruck, to crouch down out of sight LLYCH, Welsh, a
hiding-place, and LLECH, to lie flat or horizontal, apply equally to the
dead and the flat-stone. So interpreted, Carraighea-mora is the region
limited to the sarcophaguses or mummies of the hidden-that is,
buried, dead. The part of Arthur's Seat called Salisbury Craig was
doubtless a Car-akh Hill.
1

Chips, vol. iii. p. 296.

---.----~--~--:-----o-~---~----~,-.-":.~--~-""'--~-

'

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EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 399

There is a stone in Aberdeen designated the Craba Stone, and if
we apply this principle of formation to its name, Craba becomes Carakh-ba. Ba in the hieroglyphics is the stone or place of the hidden
corse, an_d " Car-akh-ba" reads the stone or place of the hidden-that
is, buried, dead, the final form of which is the Grave-stone, GRAVE
being a form of Craba, and Craba an abraded Kar-akh-ba. With the
Ba rendered stone there are many Crabas known as Cra-stones. And
as Cra alternates with Crow, other stones are called Crow-stones, or
Clow-stones. In this transformation of Car-raigh into Crow, we come
upon the meeting-place of Rook and Crow, two names of the black
long-lived bird of renewal, adopted in our islands, and named after
the Egyptian Rekh.
In Cornwall the stones, with a circular hole, made use of to pass
the children through as a type of new birth, or some kind of covenanting, are called CRICK-stone!:). Crick-stones, they maintain, were
also used for dragging people through to cure them of various
diseases. 1 This offers us another Car-rekh stone. And we must beware
of supposing a compound word like this has but one meaning. In the
Crick-stone the Kar (Eg.) is the circle, the hole, and Rekh (Eg.) signifies to whiten and purify, therefore to heal. A feminine Rekh (Eg.) is
a laundress. The Crick-stone, then, as the Kar-rekh stone, becomes
the hole-stone made use of for purification and healing. As the
Car, Crow, or Craba-stone it was a type of re-birth; the grave itself
was but a hole of passage, the emaning womb of another life.
Kirkcaldy in the full form is probably the Kar-rekh-Caldy, the
circle of the Rekh, who were the Magi, known in Scotland .as the
Culdees, or, as Kar-rekh becomes the Kirk, known in the same
country as the stones, and then the kirk, Kar-rekh-Caldy is
the stone circle of the Culdees. Many of the stones are called
Leckerstones, as those near Abernethy, the Liggarstone in Aberdeenshire, the Lykerstone at Kirkness. This is the reverse form of
Kar-raig, with the L instead of R. Here the riame is identical with
that of LECKERBAD, the place of the p~rifying sulphur baths.
Rekh (Eg.), to whiten, wash, purify, in connection with the
Crick-stones used for healing, makes it appear probable that the
Rocking-stones were employed as Rekh-ing-stones-that is, stones
of purification. Roke (Eng.) is to cleanse. Mineral ore is ROCKED in
cleansing. The Rocking-stone, says the Ar<_:h-Druid Myffyr Morganwy, was the Yoni-stone; it typified the womb of Ked, and was
called the Ark-stone. In the Mysteries the initiated entered the
womb of the mother, were cradled and rocked in it, renewed and born
again from it. Rekh (Eg.) means to reckon, calculate, know, and the
oscillating or rocking-stone was also used for purposes of divination.
Mr. Botterell, a Cornishman, wrote to one of the papers some time
ago, and informed the public that a few years before there was a rock
1

Botterell. Max Muller's Chips, iii.

292.

400

A BooK

OF THE BEGINNINGS.

in the town-place of Sawah, in the parish of St. Levan, known by the

name of Garrack-zans. This is a dialect form of the Crick and Carraig stones. The word zans is a valuable addition. Sans or Snes (Eg.)
signifies to salute, adore, invoke. Sens is to breathe, to breathe the earth,
that is, begin to breathe. Ssen, to breathe, pass, begin, has for determinative the slug or snail, an image of the lowliest beginning to breathe
the earth. San is also to heal, prepare, preserve, and save. We have it as
saine, to bless, and save. SAU in Cornish means health, and denotes
healthy. The u and w imply an e3;rlier F, as in save. Sefa (Eg.) is to
purify, and Sawah was the place of healing. San-su (Eg.) would signify
preserve, heal, charm, save the child, as was done in the process of
regeneration and re-birth by passing it through the Kar-rekh or
circle of purification.
In the parish of Lansannan, Denbighshire, there was, according to
Stow, a circular plain cut out of the solid rock on the side of a
stony hill which contained twenty-four seats, and was called Arthur's
Round Table. Twenty-four, as the four-and-twenty elders, was a
solar number as well as twelve. The Welsh Llan is a shrine, a sacred
inclosure. Ren (Eg.) is a symbol of inclosing. San (Eg.) means to
preserve and save, also to heal. Nen may be the type and likeness.
T AOURSANAN is the Gaelic name given to the circles of standing
stones. It is read " Mournful Circles," or supposed places of sacrifice.
The Sanan is one with the Welsh Sannan, and the Llan and Taour,
or Ter, interchange. The dead were buried in these "Mournful
Circles," and the mournful 'is extant in the Ter (Eg.), the layer out
and mourner.
The conclusion we arrive at here is that the circle of the Sannan or
S;,man was the -place of preserving the dead, and on that account the
other circle through the stone was the symbol of salvation and renewal in the doctrinal sense. The transformation and regeneration
postulated for the mummy laid in the womb of earth were applied to
the child and the initiate in the Mysteries,, and they were re-born from
the Crick or cloven stone, the Yoni-stone, connected with the circle
of the dead.
Our ancient Menhirs or high stones are named from Men, a fixed
stone memorial or monument, and " Her," high, over, above.- Mena
also means the dead, whence the Minnying-day, or anniversary in
which prayers were offered for the dead. According to the Egyptian
language, the " Menhir " signifies the stone erected over the dead.
The Menhir was a symbol that conveyed a profound meaning.
Men (Eg.) is a name of heaven. The Her (her-t), means the image
of heaven and of hereafter. Her is also the way, the. road, to fly
away, leave, go out, ascend. The Menhir was. a fixed and lofty
memorial of the higher life.
The Men-Ambers, as they are called, through the modification of
the K sound, were originally Men-Kam-bers, and the word is

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 401

commonly spelt Mencamber, or Mincamber, by the Cornish people.
In this form the name explains itself. Men is the fixed memorial.
. Khem (Eg.) is a shrine, and the dead; ber (Eg.) is the top of the
obelisk, the roof of the house. Cam is the name for the ancient
earthen mounds and ridges which the Khem (Eg.) as shrine ofthe
~ead (Khema) identifies. The Cam-ber, or roofstone over the dead, is
our first form of the chamber. Camber is also an English name
for a harbour. The Mencambers were harbours of the dead. The
oldest chambers, cambers, shrines, are the Cams, mere ridges,
mounds, burrows, tumuli on the downs: The Egyptians made
some of their cambers and sarcophagi of obsidian, that stone
being named Kamu. The greatest weight, of hugest size, of hardest
stone, lifted to the fullest height, was the fittest embodiment of
their type of Eternal, and this they expressed with tremendous toil
in quarrying, hewing, and hep.vlng heavenward their monuments,
menhirs, mencambers, and piles vast as Stonehenge or the Great
Pyramid.
This meaning of Kam and Khem will account for a place like
Camelot, near South Cadbury Hill, in Somerset. As described by
Drayton,' it was a hill of a mile in compass at the top. Four deep
trenches with the steerest of earthen walls enclosed about twenty
acres of ground. Egyptian will tell us what for, in the name of
Camelot. Kham is a shrine for the dead, and Ret (lot) signific:!S to
retain the form. The Ret is also the ascent or STEPS. Camelot was the
shrine in which the dead could best and longest be preserved. Cadbury tells the same tale. It, is the bury, barrow, burial-place. Khat .
(Eg.) is the corpse, dead body. Khet means shut and sealed; Khat,
the womb, personated by the goddess Ked. One of the Men-Kambers
is described as being a rock of infinite we;ght, laid roofwise on
other great stones, so equally poised that a child could move it, but
no man remove it. 2 This would be rocked in the Mysteries. Another
enormous stone in Gower was calculated to have weighed thirty tons,
erected as the primary type of permanence. Such was the longing for
life to be continued, as may be read in the various types of permanence,
when we can see through the symbol, whether this be the mummy
type perfectly preserved, or thirty tons of millstone grit elevated and
suspended, or only a shin-bone split and painted red and buried in
mound of shells.
The immense flat stone was called Arthur's Table. The table of
Egypt is the Hept, the sign of peace, offering, plenty, welcome, sunset; the table of heaven and of the sun, heaped with food. 3 This
was Arthur's Table, and Camelot, the lofty shrine of the dead, was
but this table on a larger scale, round which the gods were figured
sitting at the eternal feast.

VOL.!.

2 Chips, vol. iii. p. 289.

Poly-olbion, Notes to Song 3
3 Herodotus, iii. I 8.

D D

402

BooK oF THE

BEGINNINGs.

The stone monuments of Britain are none the' less Druidic because
their likeness is found in other lands. They are some of the scattered
remains of the primitive cult, relating to the keeping of time (Teru)
and the preservation of the dead. They are the dumb witnesses to
the human desire for continuity, which attained such profound and
persistent expression in the Egyptian art of symbolizing the mummy
as the type of self-continuity.
In England the grave was formerly called the "pytte," and the same
name was given to a well with an intermittent spring; over this well
the enormous flat stone of Arthur was elevated and s-uspended as at
Kefn Bryn in Gower, where a vast unwrought stone, from twenty to
thirty tons in weight, was supported by six or seven others over a
well which had a flux and reflux with the sea. Here the well and
grave were one in the pytte, as they were in the Great Pyramid or
the Masteba of Egypt.
The interior of each tomb consisted of three parts, typical of the
vault and void of the two heavens, and the middle earth or passage
between the two, called by excavators the Serdab. The void was. the
well containing the mummies in the underworld. The open chamber
typified the upper world of the future life, where the deceased sat at
the celestial feast surrounded by his friends in his eternal hotne. When
the friends in the eatth-life come to visit their dead and bring their
offerings, these are representative of contributions to the feast ; the
life above being the reflex image of the life below. In the passage
between, or the Serdab, was placed the sepulchral image called
the Shebt or double, the type of transformation from the one life to
the other. This had the same significance as the scarab emblem of
Khepr, the beetle, that went underground to make his change, and to
issue forth once more in the shape of his own seed. The Serdab was
the place of Sem-sem or the re-genesis, and the only communication
between it and the rest of the tomb was a small hole scarcely large
enough for the hand to pass through. This usually opened toward the
north, like the entrance to the Great Pyramid. It was the place of
egress from the womb, the Mest of the Masteba, and has its analogue
in the hole-stone of our far ruder and far older structures. Mariette
describes the Masteba as a "sort of truncated pyramid built of enormous stones and covering, as with a massive lid, the well at the bottom
of which was the mummy." 1

Our primitive sepulchres were open to the passers-by, as were

the Egyptian Mastebas, in which the friends of the deceased deposited
their offerings or came at times to pray and hold their feasts of the
dead on the anniversary day. The Masteba was the chapel over the
grave or pit, representing the underworld. It contained the table on
which the contributions were deposited.
1

llfoJtummts qf Upper Egypt, p. 73.

EGYPTIAN PLACE-NAMES AND THE RECORD OF TilE STONES. 403

In the_case of Arthur's Stone, the slab was the table, and the large
stones still bear evidence of the offerings that were made as well as
the mode of offering.
At Bonnington Mains, near Ratho, there is a cromlech with cups,
bowls, and basins in the cap-stone. The cap-stone is a reminder that
the cap, roof, top, is the Ben in Egyptian, the cap or roof of a monument. Benen (Eg.) is also a surname of the Horus of Resurrection.
The Benn is the Phcenix, another .type of re-arising. The cups were
hollowed on the outside of tae covering, the cap-stone, so that, if no
longer filled by friendly hands, they would still catch the rain, a type
of the water of life besought by the builders of these monuments
uplifted towards heaven as their petrified prayer.
Arthur's Flat-stone laid over seven others with the well beneath corresponds to the most colossal Masteba of Egypt. For
the Great Pyramid is an enormous Masteba, and it contains seven
chambers with the deep well underground. The oldest form of the
pyramid known in Egypt is found at Sakkarah, which has seven steps
like the Babylonian towe-rs. In this form the seven steps correspond
to the seven chambers of the Great Pyramid, which has the mystical
number within instead of without. Arthur's Stone was supported on six
or seven other stones. We may be sure the correct numberwas seven.
In the hieroglyphics the number seven is Hept, and the same word
signifies the table of offerings, the HEAP of food, the shrine, the ark,
and peace. The earlier form of Hept is Khept, the Goddess of the
Seven Stars, and it is here claimed that the :seven-Stone, or stone
supported by seven, or the seven-tiered tower, the seven-stepped or
seven-chambered pyramid, represents the birthplace personified by
the genitrix who was Khept in Egypt and Ked in Britain. From
this it follows that the British Masteba is of an earlier type than the
Great Pyramid. of Ghizeh or the more ancient Pyramid of Sakkarah.
The number seven is also connected with the name of Arthur in
the form of seven companions in an ark. One of the Druidic stones
is known as the Seven-Stone. The monument in Llan Beudy parish,
or the house of the ox (sign of the bull), shows that Arthur's Table was
identified with " Gwal y Vilast," the couch of the greyhound bitch,
that is, the couch or lying-in chamber of Ked. In this place the
flat-stone or table supported by other stones is only about two and a
half feet high. 1 This then was a burial-place that represented a
birthplace, the birthplace of the divine child Arthur, and abode of
re-birth, variously called the Cell of Ked, Maen Llog, Llogel Byd,
Maen Ketti, the Ark-Stone, and the Stone of Keridwen, known
to-day as representing the womb of the Great Mother. 2
The AFT, couch and name of the goddess Aft or Fet, is repeated in
the Cornish VETH for the grave, and Gaelic FUADH, the bier.
1
2

Gibson's Camden, col. 752.

Letter of My./fyr Morganwy,
lJD2

-:

494

BooK

oF

THE

BEGINNINGS~

The Khet or Kat, seat of the mother and her child, became our Catstone, often supposed to denote a place of battle. The cat-stone is.
the stone of Ked, the genitrix, and marks the birthplace of her_
<;hild, whether Sabean or solar. Cat, the French Chat, is the Egyptian Kat.. This seat was the mount of the Great Bear in the earliest
t-ime; afterwards it was turned into the Bekh or birthplace in the_
ro-ck of the horizon when the zodiac was formed.
The seat in Egyptian is the Khet, with steps denoting an ascent,
and the Kat, a seat or throne. The latter is a conventionalized lioness,
which was used as a palanquin or portable throne, with considerable
likeness to Arthur's Seat. The seat is the feminine abode; the same
words signify the womb, the seat, or Kat of the child. Thus Arthur's
Seat is synonymous with Arthur's Stone at Kevn Bryn or. Arthur's
Table, or Arthur's Quoit, as the symbol of the mother, who was the
habitation (Kat or Hat) of the child. Hence the lioness or the
lioness-shaped portable throne was a type of the bearer.
.
At the foot of Arthur's Seat lies Duddingstone. Tut (Eg.) is the
throne, image, or region of the eternal. Tattu was the established
region in this sense. And in Tattu was the rock, the Tser Hill,:
the Hebrew Tzer. Duddingstone may be named from the stone of
establishing, the type of the eternal identified as Arthur's Seat.
.
Our word "dole" is the same as the Egyptian Ter. Dole is to
divide or separate, portion, tell, mark out. The Dole-stone is a landmark or bourne. Dole is to lay out and grieve. Ter (Eg.) is an
extreme limit, boundary; ter, to indicate ; ter, a quantity; ter, erect
a limit ; ter, a layer out, or mourner.

Men (Eg.) is a monument, a stone of memorial; Men-a, death, or

the dead ; Men-t, a bier; Men, to arrive and rest. These sufficiently
identify our Dolmens as places of burial, but whereas the cromlechs
may have been cemeteries, the dolmens seem to have been marked off
as more especially individual tombs. The dolmen is, however, the
same word as the Irish TERMON, and the Toda Dermane, a god's
house or residence of gods. Inside the inclosure or Dermane there
was a round tower called a boath, a kind of Pictish tower or conical
temple. "Round about the Boath," says Marshall,! "there was a
.kromlech, and numerous stone kairns dotted about with the outlines
of stone walls on a large scale surrounding all." The Dermane was
also named a Gudi, i.e. temple. Kudi, in Sanskrit, is a house, and to
curve round. Kudu or Godu, in Toda, is to collect together; Kattu
(Tamil), build, bind, bond; KETUI (Eg.), a building, a circle.

In Ireland a small piece of ground fenced off round the church

was in some places called a TERMON. It was land belonging by
sacred right to the church, and to this Termon the criminal and other
fugitives could flee for refuge, and were held in safety for a time when
once within the prescribed boundary. The phrase "Termon lands" fs
1

A Phrenologstamrmg 1/te Todas.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 405

-common in Anglo-Irish writings. The Termcm of course agrees with
the Latin terminus, but that does not explain the right of refuge. The
full significance of the Termon lands and sacred boundary can alone be
found in the fact that it was the dead who protected the living within
their own domain, and that MENA (Eg.), denotes the dead, and the
TER (Eg.) is the limit, boundary, the word also meaning to hinder.
The Termon was the boundary-limit within which the dead \Vere
allowed to hinder the further pursuit of those who songht sanctuary
from justice or from their foes. It was the dead who conferred a right
.of refuge, and formed an asylum of their sanctuary to the criminal o~
debtor who fled to them for protection from the living, and in this
sense the precincts of Holyrood House were a termon-refuge for the
-debtor on Sunday. The Termon is extant in Termon Castle, an ancient
residence of the Magraths, also called "Termon Magrath" in the
"Four Masters." The Magni.ths were hereditary wardens of the
-Termon, and in this we have another allusion to a Termon, founded on
the charge of the dead, the sanctuary of the dead and living, like that
deduced from the name and customs of Caistor church. Dr. Joyce
_says the Termon in several places shows the former existence of a
sanctuary. The O'Morgans were the wardens of Termonomorgan in
the West of Tyrone. Mer (Eg.) is a superintendent, and the Khen
(Eg. ), would signify the sanctuary of the dead. The Termon sug_gests that the tors of Devon, the rock-towers, the natural round
towers or Turagans, may have been early places of sepulture.
Mis Tor is in Devon, and Mes(Eg.) denotes the birth or re-birth of
.the dead in the Meskhen and, it' may be, in the Mes-Tor. Yes-Tor
and Hessary-Tor (Devon) possibly represent a Kes (Eg.) tor; thi~
being a burial and embalmment, at which point the Kestor and Kester
would meet, the Tor being the natural mound and type of the later
Kester, Castra, and castle, when the sanctuary and defence of the
-dead was turned- into a place of defence and offence for the living.
Ketui, in Egyptian, is an orbit, circle, with determinative of house
and plural sign. It is literally Ketui-house built circularly, our
" Ket's Coity Houses," Khet meaning in Egyptian shut and sealed~
The Ketui is the Gudi of the Todas, the enclosed temple and place
of burial, exactly as our churches stand in an enclosure amongst the
dead. The Toda eQ.cle>sure was crowned and typified bythe Baath,
the shape of which, as of the Picts' towers, is preserved in the ex-:tinguisher. This Baath, God's house or residence of the gods, is the
same word as the Assyrian Bit, Hebrew Beth, Scottish Bothie, Egyptian Paut and Pauti, lastly Put, the circle and the company of nin~
gods ;- the hieJ;"oglyphic _being a circle three-fourths or nine-twelfths
filled in. Some of the stones were called Coits; this name is. preserved
in the Quoit or ring. Ket's Koity House is the Koity, Coit, or Quoit;
as the circle of the goddess Ked. This circle of the goddess Ked was
a reality in spite of the Arkite lunacy of Bryant, Faber, and Davies,

A BooK OF THE BEGINNINGS.

:;~

and had its physiological and astronomical prototypes. 1 Khet, in

Egyptian, is the secret, intimate abode. Khat is the womb, the secret,
intimate abode of the creative powers on the physiological plane of
the myth, and in the astronomical or eschatological stage, the
ark, the circle, called by the name of Ked. Koity fairly represents
the Egyptian Ketui, the circle, orbit, or quadrangular Caer. The
circle Ketui or Coity was the same as the KIBNO-Ked, the Kafn
(Eg.), or oven, the baking-place of the mother of corn or bread, and
of the "Pair Keridwen" of the Barddas. But, whereas the earliest
type was the cave, a natural formation, the stone circles and enclosures
had to be erected, and Ketui (Eg.) means built. Raising the stone of
the Ketti was one of the three mighty labours of Britain.
Our" Ket's Koity" is Ked's Ketui. The Welsh GWAITH (as in
Gwaith Emrys) means work, labour, workmanship, identical with
KAUTI (Eg.), work, labour, especially to carry and to build. Gwaith
Emrys (Stonehenge) is thus an enormous koity-house of Ked, the
bearer. Also GWAITH (Welsh) signifies the course, turn, or time, and
this is the Egyptian KETUI, an orbit, circle, or course of time, showing
the relationship of the building to Time as well as to the dead.
Excavations made in the neighbourhood of Ket's Koity House showed
that it was a burial-ground full of sepulchral chambers in groups, each
single group being generally surrounded by a circle of stones. 2
About five hundred yards from the particular stones called Ket's
Koity House is another monument, named the Countless Stones,
and there are indications that the stones in this neighbourhood were
countless. Ket's Koity House is but a perverted form of Ked's Koity
Hows, the hows or circles of Ked, the Great Mother. Even without
the name of the goddess, the words " Khet," to be shut and sealed,
"Ketui," a circle of stones, an orbit, still suffice to identify the Hows
as the enclosures of the dead.
Khent, in the hieroglyphics, is a garden, and the English Kent
is still called the Garden of England. Kent is our south land, and
Khent is the name of an unknown part of Egypt, but it was ob
viously one with the south, the way of the Inundation and source
of fertility. Horus, as Lord of the South, is designated the Lord of
Khent.
In the Annals of Rameses III., the king, in ah address to Ammon,
says, " I made thee a grand house in the Land of Khent.'' 8 This is
mentioned as one of the four quarters along with the north, east, and
west. The Grand House in the south erected by the Kymry appears
to have been represented by "Ket's Coity.''
Both in Egyptian and W efsh, Ked or Khet signifies the enclosure.
,ftnd this is applied also to Emrys, as Gwath Emrys or the enclosure
of Emrys, which is Stonehenge. The name of Emrys is yet extant
.1

2 Wright, Wamkringsof mz Antiquary, t71

Davies, Mytlt. 402.
3 Records of the Past, vol. vi. p. 26.

'

,.,

.:-"->::7 .- ; ...... ,

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 407

on the spot, though transformed into Ambrose in the re-christening. It
is also known as the Circle of Sidi and the structure of the revolution,
that is, of the celestial bodies. Res, in the hieroglyphics, means raise
up, watch, with the ideograph of the heavens. Am (Eg.) signifies to
discover, find out. Am indicates a residence with a park or paradise,
that is, an enclosure. So interpreted, Gwath Emrys may be the enclosure of the watch-tower, observatory, orthe stone of astronomical
observation.
Hor-Apollo 1 tells us that the scribes of Egypt have a sacred book
called AMBRES, by which they decide respecting any one who is lying
sick whether he will live and rise up again, ascertaining it from the
recumbent posture of the patient. In Egyptian, AM-(P)-RES would
read "to discover the rising up," and this would equally apply to
the celestial bodies. One wonders whether our Emrys, Ambres, or
Kambers, may not include the rocking-stones raised up (res) for
purposes of divination or discovery. Am, to find out, discover, has
an earlier form in Kern, with the same meaning.
Another of the three mighty labours of the Island of Britain was
building the work of Emrys, later Ambres. Dinas Emrys was the
sacred place in Snowdon. Emrys is said to have been a sovereign
at the time when Seithenhin the drunkard let in the Deluge. A
character in the British mythology, a supposed prince, who fought
with Hengist, was Emrys or Ambrose, called the president and
defender of the Ambrosial Stones.
Stone-Henge is the Stone-Ankh, the Iiving-stone. As the vocabu
lary shows, we have the English equivalent of the Egyptian Ankh.
Ankh, to clasp, to double, is imaged in our hank of thread, a double loop .
tied or crossed in the middle. Hank is to tie. A Hanger is a fringed
loop appended to the girdle for the small sword, and the Egyptian
Ankh was used as the buckle of a girdle. The Ankh symbol was the
ideograph of life, and united in one form the cross and circle.
This Ankh sign is the original of Stonehenge ; every upright and
horizontal stone made the figure of the cross all round the circle
itself: that was the Ankh. It was built of stones: that was the stone
Ankh. The stones were of the hugest size and the most enduring
that could be found : this made the stone Ankh a colossal image of
eternal life. Ankh, the living, was also preeminently applied to
the departed. Such is the. signification of Stone-Henge, read by
Egyptian. The fact that hang also means to suspend, and these
stones were partly suspended, may be thrown in. Stone-Henge was
a topographical and typical form of the Ing, enclosure.
In Welsh, ANG denotes the open capacious place for holding and
containing, it may be embracing, which agrees with Ankh (Eg.), to
clasp. The stone-hank has its analogues in the Persian KANK, or
temple, and YANICK, a grave; YrNGE, Zulu Kaffir, a circle; Chinese
1

i. 38.

.n

-,-----.~-

--

~~-~-

A BooK OF THE BEGINNiNGs.

Ying, a sepulchre; Italian Conca, a tomb or burial-place; Ying,
Chinese, a kind of bracelet ; YING; Chinese, a kind of necklace;_
INGU, African Ako, a circlet of beads; KUNK, African Dselana, a
bracelet ; KHEUNG, <;hinese, a stone bracelet ; CINGO, Latin, to
environ or surround.
It is quite possible that the horseshoe and circle of foreign stones
within the outer circle of Stonehenge represented the earlier temple
belonging to the Great Mother and her starry son. If the triliths
surrounding the inner ellipse were, as some authorities. affirm, seven
in number, they would form the perfect fjgure. If there were only
five of them, the ten uprights would still illustrate the Sabeah-lunar
reckoning, which was. superseded by the solar nine. The outer range
would represent the temple of the sun. Thus we have the Emrys, or
Stone of Observation ; the nineteen stones of the luni-solar cycle, the
seven triliths (or ten uprights) corresponding to the seven stars, o"r
the planetary seven, with the outer circle representing the addition of
the later solar reckoning. The development of the Cult will acc~unt
for the two periods apparent without implying two different races of
builders. We may take the disk-shaped barrows of the Bronze age, for
instance, to be typical of the solar circle, the latest of three, stellar,
lunar, and solar, corresponding to the Palceolithic, Neolithic, and
Bronze periods.
Stone-Henge or the Stone-Ankh was the great national tombtemple. Sir Richard Colt Hoare counted 300 tombs round Stonehenge, within twelve square miles, and in Stukeley's time 128 were
. to be seen from a hill close by. 1
The Cursus or course at Stonehenge into which one of the avenues
leads is called the '' YSTRE "; it is half a mile from the temple itself,
and consists of a course ten thousand feet or two miles long, enclosed
by two ditches three hundred feet apart. 2 The YSTRE is mentioned
in the " Gododin," a poem ascribed to the bard Aneurin. It has
been already shown that the STER (Eg.) is the couch of the dead.
The word means the dead-and-laid-out, to lie on the back, be laid
out together, and is determined by the l!on-couch of the dead. The
Yster is either the Ster uncompounded or a worn down form of the
Khi-ster or Kester. It has been assumed that the Sters, of which
there are many in Caithness, as in Stemster, Shebster, Lybster,
Ulbster, Seister, Scrabster, Thurster, are derived from the Scandinavian '' Saetr," the name for a farm. The Egyptian "Ster,"
however, has now to be taken into account.
This meaning of Ster (Eg.), to lay out, the place of laying out, and
of the dead laid out, renders unnecessary the assumption that
three out of the four provinces of all Ireland, Ulster, Munster, and
Leinster, were named as settlements of the Norsemen, from the seat
:or dwelling called a Saeter, as a farm or homestead. They were
I

Archa!ologia. xliii. p. 305 .

Maurice, Ind. Ant. vol. vi. p.

120.

-,

--~-

-~-.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 409

~neitherlaid out nor settled nor named by the Scandinavians. The dead

were the first laid out, and their burial-place was the primitive Ster.
-The first minister was probably the Mena-ster as the layer_out of the
dead, the Minster being the later place of laying out on the couch.
Munster may derive its name from the place of the dead, the commonest starting-poin_t of the living. Leinster would thus be the
. Llan-ster, the enclosure of the laid--out dead, which afterwards became
-the church as the Llan. This, of course, is not the only possible mode
of naming the province. Ster is to lay out. Set is the Egyptian
name of a nome, and the r (ru) means a mark of division, which in
the Stour is a boundary river, and still the three Sters are independent
of Norse naming. The oldest spelling of the name of LEICESTER
. shows that the place was the KESTER of the LEIC, or laid-out dead.
"MANCHESTER" is probably a kester of MENA (Eg.), as in MINSTER;
the ster of the dead.
The Stool, the lowly seat or rest for the feet, is an extant form of
the Ster, couch. The redstart is the redtail, which is long and
stretched out, as it is in "Start point." From this Ster, latter end,
. comes the stern of the vessel. In ot1e instance it is the tail of the
bird, in another of the vessel, and in another it applies to the end
. of life. And from Ster,. to lay out, extend, &c., we probably derive
. the ster terminal in maltster, seamster and webster.
. The " Ster," as the act or place of stretching out the dead in
burial, has particular significance when we call to mind that the men
of the Stone age, Palceolithic and Neolithic, did not lay out their
dead, but buried them in a sitting and contracted posture, with bent
thighs, their heads resting on their arms, and faces turned towards
the daylight world beyond the, mouth of the cave. Instead of laying out the dead, the cavemen folded them somewhat in the manner
of Peruvian mummies, and left them in an attitude the exact opposite
. to those of the Ster. The tomb being founded on the womb, this will
at once suggest that the contracted crouching posture was adopted in
imitation of the fcetus, and the dead sitting in their caves were arranged
according to the likeness of the child in the womb.
The reader has but to refer to the ground-plan of the chamber in
the round cairn at Camster, Caithness, I to see the likeness to the
uterine type. The figure is that of the vagina and womb, which
e~ists in a more conventionalized form in the hieroglyphic Kha ....-,
the ideograph -of the Khat, the belly and womb, and Kha was the
.name of the Adytum of Isis, formed on the feminine model. Khem
(Eg.) isthe shrine, and Ster means laid out, dead.
.
The "Ster" of Caithness alternates with the name of CAs or KEISS,
as Sinclair Cas, Dunbeath Cas, Berriedale Cas.
Kas (Eg.) is the
burial-place, the- coffiri, and denotes erp.balmment ar\:d burial, and in
Berriedale Cas' we seem to have the proof that the Cas has this
1

The Past in the Present.

Mitchel, Fig. 5 I

see also figs. 48 and 49

4IO

A BooK OF THE BEGINNINGS.

meaning. The Welsh Cas occurs in Cas-Llychwr (Loughor), where

_there is a Roman altar. The Gaelic "Cos " is a hollow scooped ou:t
of the hillside for a kind of dwelling, a very primitive habitation, as
it may also be made in a tree.
The tree was an early kind of coffin. This type of the Great
Mother, who personified the tree of life that bore the child as the
branch, was likewise made use of in death and burial, and a scoopedout tree, a "Cos," would be the Kas (Eg.) coffin. The Kas is the
lowly dwelling-place of many languages, always traceable, like the
Khem or Khen, to the birthplace. It is the KHEPSH (Eg.); GusA,
M'barike ; KosoA, Guresa ; the QUISSE or CoiSSE of the French euphemized as the thigh, and as the hip in the Gaelic CEOS and Latin
COSSA. The Kas is represented by the Latin Casa or hut-house, as in
the Casa Santa at Loretto ; the CosH, English, a cottage; CHEZ, French
house, home ; also CHOSE, peculiarly applied ; QUESSA, Quiche, a
nest; GAZA, Persian, small hut ; KHUSS, Arabic, house of reeds; SAS,
Romany, nest ; Soz, French Romance, an enclosure. The KAs, as
burial-place, supplies the names of Egyptian cities, as in KAS ..verver
and KAS-kam, opposite to Antreopolis, therefore on the westeril side
of the Nile, the side of the tombs. Kas-khem denotes the. funeral
shrine. Kesslerloch is the name of a cavern of the cavemen near Thayingen, Switzerland. Cayster was a name of the ancient plain upon
which Ephesus was built. That-is Keph-ster, Kak-ster, or Kas-ster,
the Ster of the Sanctuary. Keswick is a KAS re-named as a wick ;
there was-formerly an oval at this place containing forty stones. At
Cissbury, on the South Downs, near Worthing, there is an ancient
British camp which was also used by the Romans. It is excavated
with regular shafts and galleries. There is another at Chisbury, in
Wiltshire. These have nothing to do with the Saxon Cissa. The
Bury as in Mena-bury Hill (Herts), near Aldbury, does but r~peat _
the Ciss or Kes, the burial-place. No doubt the excavating for flints
and iron-stone led to the formation of some of the chambered tombs.
The CHEESE-wring at Liskeard is a Kas-ring, or circle of the dead.
The Wring is a place where cider is made, and not inappropriate for the
place of the dead who were transformed into spirits. So the Egyptian
-name of the sanctuary Kep also means to ferment and turn into
spirit. The Cheese-wring is a mass of eight huge stones, rising to the
height of thirty-:-two feet. They have now the appearance of nature's
handiwork alone, like the rocks at Brimham, in Yorkshire, probably
on account of their extreme age. Sufficient time has never yet been
allowed for a true judgment in the matter.
In the language of Wordsworth :-" Among these rocks and stones methinks I see
More than the heedless impress that belongs
To lovely Nature's casual work; they bear
A semblance strange of power intelligent,
And of design not wholly worn away.''

-----

......_---------------

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 41 I

Also, at times, the names of these stones are very arresting. One
of these groups, supposed to be the effect of some convulsion of the
earth, is named "Kilmarth" Rocks (Scotland). Of course the marth
may denote the old word mart, for wonderful. But the stones erected
or hewn by human hands belong to the dead, who, in Egyptian, are
'the Merti. Kar-Merti signifies the circle or underworld of the dead,
and this was kept by the dog Dor-MARTH, the British KERBERUS.
From Kas (Eg.), the funeral, to embalm and bury, comes Kast
(Eg.), the coffin, the enclosure of the body. This is our Kist, ana
-Kistvaen. FENNU (Eg.) is dirt or earth; English, feri, mud, mire.
The Kist-vaen would thus be the burial-place underground, or the
earth-coffin.
Considering the importance of the burial-place as the point of
impinging on the earth, the centre of the living group from the
'Llan up to the city, it is extremely likely that the Russian
Gostinoi-Dvor of every large town is derived from Kas (Eg.), to embalm and bury, and Kast, the coffin or burial-place. This would
account for its universal character as the bazaar, the meeting-place,
analogous to the church amid the dead, the sacred place of meeting.
We have the "Cos" as the tree-coffin; the Kistvaen as the earthcoffin; the Cas-Llychwr of the Welsh burial-mound, the Casses .of
Caithness, and in the Mount of Belief at Scone, the " Caislen <:redhi,"
where the word " Caislen " includes the Llan, enclosure, of the Kas,
coffin (Eg.), funeral and burial, identified with the Mount of Belief.
It was at a place mimed Keiss, in Caithness, that the burial-mound
was discovered near the harbour, containing the implements of stone
and bone 'belonging to the Palreolithic age. Rude sepulture had there
been given to human bones supposed to have been previously split to
obtain the marrow for eating.1 We now claim the mound at Keiss
as a most primitive form of the Kas (Eg.) or Kester, a place of
preservation for the buried dead.

Castallack Round was an ancient circle, destroyed of late years,

like so many others yet to be grieved for in vain. It stood in the
parish of St. Paul's, Cornwall. Kes-ter-rekh, or Kes-ter-akh, the
Egyptian equivalent, shows the Kester of the dead, and as Lack
denotes stone, the Castallack is the stone circle of the laid-out dead.
Roskestal is another name containing the Kes-ter, the circle of the
dead. At Roskestal was one of the Garrack-zans, as at Sawah.
Ross adds another Egyptian element to the rest. Res means to ra:ise
up, to watch ; Ras, the south. The Castallack Round opened with a
doorway to the south. And there in ~he south, the place of the
summer solstice, where Khepr made his transformation in the sign of
the Crab, the Egyptians had located the land of eternal birth, wliich
the_ sun reached on the 30th of Epiphi, our Midsummer, the year
began anew, and the spirit was "at peace in its place, full at the fourth
1 PrehistoriC Remains of Caithness, S. Laing and Professor Huxley.

---~:~,~-

---------- -------.,-

412

~----.--

------

~--~------~----~----

----

A BooK OF THE BEGINNINGs.

hour of the earth, complete on the 30th of Epiphi," and the person of
the spirit (Eg.) was then in presence of the gods. 1 . "He.has his star,
or shade (or soul) established to him, says Isis, in heaven at the place
where the goddess Sothis is.
He serves Horus in Sothis. He
becomes as a shade, as a god among men. He has engraved a palm
on his knee, says Menka [or Maka, Irish Macha]. He is as a god
fqr ever, reinvigorating his limbs in Hades." 2
This theology was known to the Kes-tel builders. Ros-Kes-tal is
the raised circle of the embalmed or buried dead. The burial-place
was lifted up, as it were, in the arms of the mother Earth, and the outlook turned south to the land of eternal birth. The pathos expressed
on the face of these early ideas, when we have lifted or seen through
the veil of symbol, makes the heart ache.
One thinks the divine consciousness must surely feel a parenta:l
love for this ourworld and all its creatures in it, if >nly for the upward ,yearning of humanity in its infancy, the touching appeal of
these primitive ideas and emblems in which the early men portrayed
their deep unquenchable desire to nestle nigh and nigher to the ever
living heart of all! And, as death was one of the first, profoundest
teachers of man, it would be ghastly strange indeed if it had nothing
. to reveal after all, as the unknowers assume to know and assert, but
a death's-head horribly agrin, as the type of the eternal, and this
universal abode of life, were but a vast, hollow, eyeless skull, with no
sensorium of consciousness within.
The prose Edda also says, "At the southern end of heaven stands
the palace of Gimli, the most beautifuf of all, and more brilliant than
the sun," possibly because it was pre-s.olar.
One name is frequently repeated in connection with the stones in
the forms of Rath, Roth, and Rut. Rath-Kenney, Meath, is the seat
of a cromlech. There is one also at Ratho in Midlothian. At Rothiemay, in Banffshire, there are remains of a stone circle. In Rudstone
churchyard, there is a fallen monolith which once stood twenty-four
feet above ground, and has been calculated to have weighed. forty
tons. Ruthven in Forfarshire, Ruthin in Denbighshire near which is
the "hill of graves," Ruthwell, and many.others of the same name,
are all places where the stope monuments are found. With the interchange of the letters Rand L, it still holds good as at Lethham Grange,
and Linlathen. Indeed, the Lothian Hills themselves, with the
numerous rem~ins and hut circles on their summits, appear to derive
their name from the same origin.
Rat (Eg.) is a stone, a hard stone, a carved stone ; the word means
:to 'engrave, cut, plant, to RETAIN THE FORM. To retain the form was
the object of the stone hewers and carvers. Mummifying was a mode
. of retaining the form. Burial in high places, in dry ground, in stone
coffins and beneath stone covers, was intended to preserve the form.
1

Ritual, ch. cxl. Birch.

Rubric
to ch.. ci.,- Ritual,
Bi.J:ch.
.
. .
-.--

~---

--,

EGYPTIAN PLACE-NAMES AND THE RECORD-OF THE STONES.

413

ihe-Rath-mounds were chosen or made artificially, andcircumvallated

for the purpose of protecting and retaining the forms of the dead.
Also the writing of the name of the deceased on the gravestone is an
individualized mode of doing what was formerly done en gros.
This naming may be followed by the aid of Ren or Lin (Eg.), to
name. Thus a name like Linlathen indicates the place of the stones
(Rat or Lath), which retained the form of the dead in the mounds and.
the tumuli, or their _memory in the mass, ages before the individual.
was separately distinguished by the name cut on his own tombstone.
One of the largest carved rocks found in Northumberland is called
the Rowtin-Linn Rock. It contains fifty or sixty ring-cuttings and
over thirty cup-cuttings~to quote the phraseology 0f Sir James
Simpson. Rowtin-linn as Rat(en)-Renn-the linn here retains the
double N, and represents the form of renn, to call by name-denotes
the carven stone of naming. The mode of naming is of course
symbolical or hieroglyphical, and is ancient in proportion to its rudeness. _ If they aspired to an individual record, they had not in those
times the means of securing it; but the're was a general record at the
centre of each group of people, or appointed place of burial.
Some of the stone buildings of our goddess of the north were of the
same simple, rude, massive type as was the temple of Buto or Uati.
There was a Druidic stone at Locmariaker reputed to weigh 260
tons. These enormous stones were raised up and supported on other
stones, and one of them in Cardiganshire was called the flat stone of
the Giantess. The " Maen Ketti " shows that the one 'of the "three
mighty labours of the island of Britain," called " lifting the stone
of Ketti," refers to these suspended stones.

Herodotus observes, " Of the oracle that is in Egypt, I have already

made frequent mention ; and I shall now give an account of it, as
well deserving notice. This oracle in Egypt is a temple sacred to
Latona, situated in a larger city, near that which is called the
Sebennytic mouth of the Nile, as one sails upwards from the sea.
The name of this city, where the oracle is, is Buto, as I have already
mentioned. There is also in this Buto a precinct sacred to Apollo
and Diana : and the temple of Latona, in which the oracle is, is
spacious, -and has a portico ten orgyce in height. But of all the things
I saw there, I will describe that which occasioned most astonishment:
There is in this enclosure a temple of Latona made from one stone
both in height and length; and each wall is equal to them ; each of
these measures forty cubits : for the roof, another stone is laid ov~r it,
having _a cornice four cubits deep. This temple, then, is the most
wonderful thing about this precinct." 1 The temple of Latona made
from one stone is the type of the ark of Ked ; and as the one was an
oracle, so doubtless was the other. It represented the_ birthplace,
fLnd the place of new birth, and was consequently_ used by the Druids
1

B.ii.I55

BooK oF THE

BEGINNINGs.

and diviners as the place of consultation and for the utterance of

their teachings.
The next most wonderful thing to the oracle of Buto seen in Egypt
by Herodotus was, he tells us, the " Island of Chemmis," situated in
a deep and broad lake near the precinct in Buto. "This is said by the
Egyptians to be a floating island, but I myself saw it neither floating
nor moving, and I was astonished when I heard that there really was
a floating island. In this, then, is a spacious temple of Apollo, and
in it three altars are placed; and there grow in it great numbers of
palms, and many other trees, both such ~s produce fruit and such as
do not. The Egyptians, when they affirm that it floats, add the
following story. They say that in this island, which ])efore did not
float, Latona, who was. one of the eight primary deities dwelling in
Buto, where this oracle of hers now is, received Apollo as a deposit
from the hands of Isis, and saved him, by concealing him in this
which is now called the floating island, when Typhon arrived, searching everywhere, and hoping to find the son of Osiris. For they say
that Apollo and Diana are the offsprings of Bacchus and Isis, and
that Latona was their nurse and preserver; in the language of Egypt,
Apollo is called Orus; Keres, Isis; and Diana, Bubastis. Now, from
this account, and no other, LEschylus, the son of Euphorion, alone
among the earlier poets, derived the tradition that I will mention, for
he made Diana to be the daughter of Keres. For this reason they
say that the island was made to float. Such is the account they
give." 1
We also have an island of Buto, and the account furnished by
Herodotus affords us the means of comparison and identification of the
island in the north which was described by Hecatreus and reported
for us by Diodorus Siculus in his chapter on the Hyperboreans.2
He tells us there is a British island opposite the coast of Keltica,
lying to the north, " which those who are called Hyperboreans do
inhabit. They say that this island is exceedingly good and fertile,
bearing fruit twice a year. They feign also that Latona was born
in this island, in regard whereof Apollo is adored above all other
gods. The men of the island are, as it were, the priests of Apollo,
daily singing his hymns -and prayers, and highly honouring him.
They say moreover that in it there is a great grove or precinct, and
a goodly temple of Apollo, which is round and beautiful with
many rich gifts and ornaments, as also a city sacred to him, whereof
the most part of the inhabitants are harpers, on which instrument
they play continually in the temple, chanting forth hymns to the
praise of Apollo, and magnifying his acts in their songs. These
Hyperboreans use the proper language of the Greeks, but they are
especially joined in league of friendship with the Athenians and
Delians, for they say that certain Greeks came in times past to them,
1

Herodotus, ii. I 55

B. iii. ch. xv.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

4I 5

and in their temple presented divers sumptuous gifts inscribed with

Greek letters, whereupon one of them,.named Ab<ljis, passed into
Greece and confirmed the amity which a long timetllef<;>re was conNow they which command in this
tracted with those of Delos.
city and preside in the temple are Boreades, the progeny of Boreas,
who hold the principality by succession."
The name of the Boreades would seem to have travelled still further
north and to be extant in the Hebrides. It has been erroneously supposed that the island was England, but it is self-identified by name
and the mythological scheme as Bute, one of the seven isles of Buteshire,- the namesake of Buto, both being sacred to Latona and Apollo.
Bute lies off the Keltic coast of Scotland, as the Kelts or Gaels were
then reckoned. Moreover, it has in Arran the twin island, which was
called Chemmis in Egypt, and was known as the floating island.
Aren is an Ark-Island, Aren being a name for the ark, therefore it
represents the same floating island of the ancient symbolism. Also
the seven isles of Bute are a form of the sevenfold seat of the goddess of the north and the seven stars.
'
The Irish goddess of wet or moisture is one with U at by nature, and as
the divinity of Buta-faun, the temple of Buta, the present Buttavant,
in the county of Cork, she is likewise identical with Buto. Butafane is the temple of Buto ; the goddess was known to the Irish as
BeBaiste, and Peht, a form of Buto, was the divinity of Bubastes.
Moreover, BITH or PEITHO is a name of Venus in Gaelic, and
Buto is the Egyptian Uati, Goddess of the North, a humanized
form of Khept, British Ked, whose name of Wen or Ven, in Keridwen and Ogyrven, represents that of the Greek Venus, and Irish
0INE.

A floating island was an early form of the ark, a means of crossing

the waters mentally or actually before boats were launched or bridges
built. This constituted the land of life in the deep, the Ankh-land or
Inch. Herodotus describes the floating island called Chemmis (the
shrine of birth) in the lake at Buto, in which Latona saved Apollo
when: pursu~d by Typhon. That island was the Ankh-land. It was
on account of this origin that the natural floating islands of the lakes
'were objects of great reverence and religious regard.
The tree-coffin, the boat scooped out of the tree, the Wrn (Aren)
Cwch, Coracle, or ark, the cave in the mount, the beacon hill, the couch
of Ked, the bed of Tydain, the seat or quoit of Arthur, the ship of the
earth, the Kak sanctuary or Skhen shrine, the Kas and Kester,
Tom and Tun, stone cell and cromlech, Kistvan and Ket's Coity
House, the Roundago, Mencamber, Kibno, the circle of the nine
maidens, of Anoeth, of Sidin, Cor-Kyvoeth (Stonehenge), or Camelot,
were each and all types of the mother to whose ..bosom the dead
were committed for burial and re,;birth ; to these may be added the
Island of Bute.

A BooK

OF . THE

BEGINNINGS .

The Druid Bedds; circular sanctuaries, sacred to Tydain and Ked,

were cemeteries, as Beddau are graves. In those formed of nine stones}
the tomb was just the womb. The bed in English is the uterus.. :This
was the Egyptian Put, the divine circle of the gods ; and the. bed of nine
stones was its ideograph. Thus the dead were returned to the place Of
birth to await their transformation. This was why they were the
enclosures of Ked, the great mother, who took them to her bosom
again as the nursing mother of eternal life.
A remarkable cluster of names occurs in the Duke of Hamilton's
grounds in the Barony of Mawchane, in Lanarkshire, with their Lands
of Carsbaskat, the Cross of Netherton, and the Moat-hill of Seat of
justice in the Haugh. Lan-ark is the Ark-enclosure. Ark (Eg.),
Orch (Welsh), denote the end. This was the enclosure of the dead.
N uter (Eg.) is divine. Tun, the lofty seat. The Makhen or M akhennu
(Eg.) is the bark (ark) of the dead. The Kars (Eg.) is the place_of
embalmment and burial, bas ( Eg.) means to hide and protect, transfer or
transfigure, and Kat (Eg.) is the womb or the circle of reproduction ..
The Haugh in the Norse I{augr, the Hag-pen, the Hogh, Hawk-law,
How, and Hoe, were funereal mounds and enclosures of the dead, The
Hag in Northumberland is the womb, prototype of the Hag-tomb;
The Kak is the old church. The Moat Hill is a most ancient form
of the Egyptian Hall of the Two Truths or Maat. The goddess Ma
presided in the Maat-Hall. Her name in the hard form is Makh, the
Irish Macha. Now, there is a great mound in Westmeath, the Mound
of Moate, called Moategranoge, a name derived by tradition from the
young Grace or Graine, who was said to be a Munster lady. Dr.
Joyce refers her ladyship to the same origin as the Milesian princess,
who, according to the legends, took on herself the office of Brehon,
and from this moat adjudicated causes and delivered her oral laws to
the people. 1 This Moate we claim as the Irish Maat or Macha, who
was goddess of justice and lawgiver in the Maat-Hall of the Two Truths
in Egypt. The various moat hills were her seats, one being in the
Hamilton grounds. The Ham (Hem) is the feminine seat and abode,
and the original tenure of the Hamil tons, it may be inferred, was based
on guardianship of the sacred ground belonging to the dead, the same
as that of the wardens of the Irish Termons and the lord of "the
manor of H undon in Caistor.
The Irish. Sidh is an abode, habitation, cave in the hill, and subterranean palace of the spirits as fairies. The "Wee folk, good folk,"
the supernatural beings are called Men of the Sidh. The Banshu is
the Bean-Sidh. The Sidhean is a fairy mount. The ancient name of
the Rock of Cashel, and of several other fairy haunts, was SidhDhruim. Rocks, mounts, and mounds wherein the dead were buried,
are especial forms of the Sidh. There is an ever-famous Sidh at
BaJlyshannon, Donegal, where William Allingham enshrined the
. '
I- Tour in Connaitght, by Cresar Otway, p. 55

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 417

"Wee folk, good folk," in an immortal lyric. Tlie "airy mountain"
is the Sidh Aodha Ruaidh, a great resort of the fairies. It is a hill
now called Mullagh-shee, the hill of the Sid,h or fairy palace. It was
lately found to have been a sepulchral mound ; recent excavations
have shown that it contains subterranean chambers. This was the
burial-place of Aedh-Ruadh, father of Macha of the golden hair, his
ark of the waters.
Sidh is also applied to .the spirits themselves, who are called THE
Sidh. SIDHE6G means a fairy spirit. This, however, may be the
spirit (Akh, Eg., is a spirit and the dead) of the Sidh. But the
immediate point is this. In Egyptian the Irish Sidh is represented by
Shet, a name of the chest, box, sarcophagus, another hiding-place of
the dead. The Shet is also a space, closed, secret, and sacred ; a
void, the tomb ; all that is mystical and mysterious in relation to
burial is expressed by the word Shet, English shut. Shetu also denotes
a kind of spirits, the spirits of wine. One sees how the hill of the
.dead would be transformed into a primitive kind of spirit-world, the
home and haunt. of mysterious beings, the palaces and mansions of
the glorifjed dead.
On the sculptured stones of Scotland there is a representation of
some fragments 1 of stone coffins from Govan, of which no account
is given. Two of these are tortoise-shaped, and one especially is
.marked in a manner to suggest that it is a symbolical or conventionalized tortoise in stone. The tortoise is . Shet (Eg.), an ideograph
of the mystery and secrecy expressed by the word. There is a
"Chapter of Stopping the Tortoise" (36) in the Ritual. It had then
become an emblem of evil in the world of the dead.
If we are right respecting the direct Egyptian origin of our institutions and ideas, it is certain that our teachers, say in the second stage,
that of the Keltce, must have inculcated their horror of the body's
returning to the elements by the- way of the worms, which amounts
to an agony at thought of it, as expressed in the Book of the Dead.
At Chysauster, in Cornwall, there. were a series of caves and excavated passages, which have been destroyed within living memory.
The name of these tells us in the old tongue that they were places in
-which the mummy was preserved. Ki (Eg.) is the ground-plan ef an
abode, and means an inner region ; Khi is to screen, cover, protect ;
Sau is the mummy; Ster is laid out together, laid on the back, with
the image of the mummy laid out on the lion-couch of the embalmed
dead.
. In almost every case where .excavations. have been made, it has
been proved that the stone circles were places of sepulture. Knockmany Hill at Clogher, Tyrone, when opened, was found to contain
sepulchres chambered in the rock. This may perhaps account for
~he name of the numerous Irish KNOCKS, as the gathering-places of
~

VOL.

I.

Stuart, pl. 1,34

E E

A BooK OF THE BEGINNINGS.

the MENA or Dead. CNUCH in Welsh means to join together, and
represents the Egyptian ANKH. In English the CNAG is a knot, or
cluster; KNOGS are nine-pins; the KNOCKING-place is one of general
resort. The KANK, Persian, is a temple ; the YING, Chinese, a
sepulchre; Italian, CONCA, the tomb. The KANK or KNOCK is an
earlier form of ANKH or HENGE, applied to the hill before the stones
were erected on the plain.
There is a hill in Renfrewshire out of which issues the River Kart ;
the "Kart Waters," a synonym of the "Black Kart." Kart in
Egyptian means the silent, stealthy, black as night. This makes it
feasible that the name of the hill, the '' Staick," is likewise Egyptian.
" Stekh" signifies to embalm, hide, to escape notice, lie hidden; make
invisible. This, therefore, looks like a burial-ground. Hills were, of
course, the dry places in our climate. Also this meaning of Stekh,
the concealed place, may perhaps identify the origin of our" Stocks"
as places hidden in nooks or by greenery. \Voodstock was the place
of the famous maze or labyrinth which may have b(;!en a primitive
Stekh, as the place of concealment that secured the sanctity of the
dead.
In a Charter of King Athelstan, dated in 939, printed by Kemble,1
there is a description referring to Avebury, one portion of which is
called "COLLAS Barrow." This, in Egyptian, would be " Karas " ;
where we find Karas is the place of embalmment; "Karas," the
funeral and embalmment. The Karast is the mummy, the preserved
body, our corse. The meaning of Kars or Karas lives in our kerse,
to cover a wall with slate ; clize, a covered drain ; and a close,
Cornish clush. COLLAS Barrow answers , to the Egyptian Kara!l,
the place of preservation for the dead. The same description of
Avebury mentions the Hack-pen, taken by Stukely to mean the ser
pent's head. But if this be Karas Barrow, the burial mound, then
the Hag-pen is the Hag, How or Kak, the sanctuary, and Pen is the
mount ; Ben (Eg.), the height.
,
In Hebrew the KARAS is the belly or paunch, used as a vulga.t
expression for the lt:l:J. or womb. In the Mishna it signifies the preg_
nant womb, and the mummy of the dead in the Karas was the image
of the child in the womb ; a fretus of the future life. In another
spelling CHARAS (O,n) is identical with the Egyptian Karas, as the
clay-place ; also the sense of earth, earthy, plaster, to be sticky,
agrees with Karas as the term for embalming the mummy and
embedding it in the earth.
The coating of the body with ochre, which preceded the Egyptian
Mum or pitch-plaster, is implied in the Hebrew Charas._ Still another
variant of the same word, as t::hj:l, yields the boards of the Tabernacle,
which was an image of tl).e womb and tomb in one; the CoFFIN, as the
final form of the CEFN, KAFN, CABIN, or KIBNO of the bringer-forth,
1

Code_x Dz'plomaticus vz' Saxom"ct~ v. p. 238, No.

I 120.

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EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

419

The temple of Classerness, which stood in the Western Isles of

. Scotland, contains the Karas (Eg.), the place of burial and embalmment, in its name. Ser (Eg.) means the holy place; Ness is the promontory or jutting of land. The "Roundago" says the same thing
more briefly. Ren, to name, is to ring round, whence round (ren-t),
enclosed ; and the Akhu are the dead. There was a Roundago at
Kerries, and Karas in Egyptian again identifies the place of embalmment or burial. Kerries corresponds to Collas Barrow at Avebury, and
to .Classerness. CRESSwell Cave, where the oldest traces. of design
and drawing on bone have been found in Britain, is probably a form of
_the Karas, the place of embalmment and burial. The carved bones,
reindeer horns, and ivory, like the Jade stones, were early forms of the
Fe and the inscribed tablet or papyrus buried with the dead ; these
are now represented by the tombstone erected over the dead.
The "Kaer of the Gyvylchi," in. Snowdon, was a form of the enclosure of Ked. The Initiate, speaking of the mysteries, exclaims" I shall long for the. proud-wrought Kaer of the Gyvylchi, till my
exulting person has gained admittance. It is the chosen place of
Llywy, with her splendid endowments. Bright-gleaming she ascends
from the margin of the sea. And the lady shines this present year
in the desert of Arvon, in Eryri." 1 Llywy was a form of Ked; the
branch and token of the egg belonged to her, she presided over
the mystical transformation.
Gavr-Inis is the name of a cromlech. lnis means an island, and
the dead of Memphis were conveyed to the Island of Tattu, in the
Nile, there to await their change and transformation, whereby they
were established for ever. This change is called after Khepr. And
in the cromlech of Gavr-Inis we have a form of the island, the ark
amid the waters, in which the dead awaited their resurrection.
In Egypt the beetle (Khepr) was the type of transformation and
resurrection, as were the Druidic egg and branch in Britain ; both
egg and beetle showed the same change, and the beetle is found
in the barrows. In Egypt the beetle was observed to settle on the
banks of the Nile just before the Inundation, where the soil was
moist and doughy. On this its eggs were laid in a pile and the
earth heaped over them in a round mound ; then it excavated and
dug out the earth beneath, and thus shaped a sphere or ball of mould,
with its eggs enclosed. Now the waters were beginning to rise,
and it was a long way from the place of safety at the rim of the
desert sand. But Khepr was equal to the emergency. Turning
. round and fixing the inward-curving hind-legs to the two sides of
the ball, somewhat like the ironwork of the garden-roller, except
that Khepr was both handle and operat.or in one, the rolling began
.by the beetle pushing backwards the ball revolving on the axis
of his legs. At the edge of the sand and beyond high-water mark of
1 So1zg of Hywell, Davies, p. 284.

E E 2

---~----

.-,.-

---.------------=-----. -;-,-- ..

.. _--_--

I.

420

A BooK oF THE BEGINNINGS.

the COMING tide, Khepr ceased to be a- roller, and turned sexton. He

-dug down half a yard or more into the dry, pushed in his littl~ world
of future life, and then buried himself along with his seed to wait the
transformation of the chrysalis. In inscriptions at Bab-el-Muluk and
Abydus, Khepr is distinguished as the scarabeus which enters life as
its own son ; a type that dispensed with paternity, and belong~d
to the time when there were only the mother and son, and the son
was established in the place of the mother, as he was in the person
o( Khepr-Ptah.
"They say," observes Clement Alexander,1 "that
the beetle lives six months underground and six above." This
is the ~ype of the sun in the six upper and six lower signs.
Watching the works and ways of Khepr the Egyptians conferred on
the beetle the honour of being the symbol of transformation into new
life. In Egypt they could bury beneath the soil without fear of damp.
But in the north they learned that the chief dry places for the dead
whom they desired to preserve would be the high places.
The first KHEP, or Koff, of KHEPR, where the transformation
occurred, was the womb ; next the cave or CEFN, then the caer
of GYVYLCHI, and the cromlech of GAVR-Inis. The final form is
the CHAPEL, the lady-chapel, as it is still designated, which, in
Cornish, is the female Cheber. The French CIBOIRE, is the pyx ;
the Hebrew QEBORAH, Hindustani KABR, Swahili KABURI, Arabic
KABR, and Malayan KUBR, are names of the sepulchre. The CAFEI,L,
welsh, is the choir or chancel; the Gaelic and Irish CAIBEAL is a
burial-place ; the Latin CAPULI, a bier i the Hindustani and Turkish
-KIBLA, a shrine, and a quarter of the heaven. Womb and tomb are
synonymous, and in Irish KOBAILLE means pregnancy ; the KEBIL
is a midwife, and in Gothic KIPURT signifies birth.
Gyvylchi, in Wales, is identical with Kabal, or Gebail, names of
Biblos, wpere the genitrix had her Kep or sanctuary. The myth
identifies the scenery, and Gyvylchi is the high earth of Gebail or
Ka hal, and one of the four supports of heaven. Khibur, the Egyptia:n
name of Hebron, is the same mount in mythology. Cyverthwch
is the name of another place in Eryri, the Cliff of Cyverthwch.
The Druidic Kyvri-Vol, near Gower, is the ark or chest (Vol) of
Kyvri. The Egyptian imagery shall be identified past doubt.
The Kep (Eg.), a concealed place, sanctuary, abode of birth, is
our Cave. The Messiah is born in a cave of the rock or mountain.
The cave of the Peak in Derbyshire is likewise called the Keb, a
name for the Peak. The Kep or cave was the type of the birthplace,
the feminine abode. Hence the cave of the mountain is the sanctuary
. of the Great Mother, in the Keb of the Peak, as well as in Gebail,
Khibur, or Hebron. Kep (KM) or Kheft, the Typhonian genitrix,
was represented by the Khepsh, or hinder thigh, the thigh constellation.
Now when Typhon was degraded in this country, as in Egypt, it was
1

-?tronz. 5.

....---....---~-,

EGY~TIAN PLACE-NAMES AND THE RECORD OF THE STONES. 42 I

the devil, and to show how definitely the Egyptian imagery was
imprinted on our land, the Keb or cave of ~he Peak, the symbol of
the Khep, as hinder part, hinder thigh, is known at this day as
the "Devil's Arse."
. Avebury or Abury was a form of the mount, but reared by human
hands. It is certain to be a type of the Kep, the image of K~d, and
therefore the earliest fc;>rm 'will be Kaf-bury. Af (Eg.) has an earlier
form in Kaf.. The bury in this shape is explained by burui (Eg.);
the cap, tip, roof, supreme height, which.has the same meaning as
Ben, determined by the pile, obelisk, or pyramid; the Hag-PEN being
a part of Avebury. Af and Kab (Eg.) mean born of. Av-bury is
the lofty birthplace.. The Barddas call it the Pile of KYVR-ANGAN.
It was also a form of the Ankh, that is, a symbolic image of iife
associated with the id'ea of transformation or transfiguring, a typicai
place of re-birth for the dead laid out together (Cyvr), also used
in- the Mysteries for the enacting of the doctrinal drama. The
builders were imitating the beetle in burying their dead as th~ seed
of future life, waiting in a dry place for the resurrection, and the
receptacle was representative of the Kept or Ked, the Egyptian
Meskhen.

Cor-CYFOETH was a name of Stone-Henge, and in Welsh CYFAWD.

means to rise up ; CYFODI ~ay be rendered the Resurrection. Abury
being a work of the builders, the name can be glossed. by GOBER,
Welsh, a work, operation, deed; GOBERU, to work; GEPHURA,
Greek, a mound of earth ; KEBER, Cornish, CABIR, Welsh, a rafter,
roof-work; CEIBRAW, to joist, lay on rafters; C!VERY, English, a
compartment in a vaulted ceiling; KA~ARA, Persian, a beehive.
There are writers, who like Goldziher in his Mythology of the_ Hebrews, have imprudently characterized the system of British Druidism
as a modern imposture and perversion of Christianity. But the truth
is there is far more in it even than has ever been claimed by the
Barddas. When the matter is tested by the comparative method, this
will be proved.
.
The chair of the bards was a great symboHc institution, the
chair of Keridweri. This is an identifiable type. The chair \vas the
Hes or As of the genitrix in Egypt. Hes, the chair, is likewise th~
Egyptian name of the singer, the bard, and means to praise, applaud,
celebrate. Tut is to unite together, a ceremony, typical, and Put
is the divine circle of the gods ; the Put circle of nine in number:
An earlier form of the circle is tliitt of FuT, the four corners, the
quadrangular Kaer. HEs:..TuT-FUT, the celebration of the singers in
the quadrangular Kaer, the circle of Ked, gives us the EISTEDDFOD
continued, in keeping with its original character, to the present time, .
as an annual gathering of singers and reciters with the scat (Hes) iii
the circle. The Eisteddfod is a living link with Stonehenge, the Stone
of Eseye, and with Egypt. Further, as SILL is an old English name

A BooK OF THE BEGINNINGs.

422

for the seat and throne, equated by the Egyptian Tser for the
temple or palace ; Ser ,the seat and rock of the horizon ; it is probable that Silbury Hill is a form of the "Seat of the Throned
Bards," who were likewise the lawgivers.
The language of the chair was personified in Kadeirath, the son of
Saidi. Kadeir is chair, and in Egyptian att or " uti,'' is a name for
speech, utterance, language, the Word.
The typical teacher of Druidic lore, Taliesin, characterizes his mys
tical utterances by the n~me of "bawn y Derwyddon."l Dawn, in
Welsh, is the Lore; Dawn y Derwyddon, the lore of the Druids. The
Tan or tannu, in Egyptian, further identifies the kind of learning ; Tan,
measure, extent, complete, fill up, terminate, determine : Tennu,
lunar eclipses; Tennu, reckon, each and every amount. Thus the
Druidic lore consisted in reckoning up -each and every one of the
circles and cycles of time. This is described as " The study of the
Circle, the Circle of Anoeth."
"I know," sings Taliesin, "what foundations there are beneath the
sea. I mark their counterpart each in its sloping plane," 2 that is in
the lower signs, the nether part of the circle of Anoeth. This circle
as Solar was called the precinct of lor, or the year. "lor, the fair
quadrangular area of the great .sanctuary," 3 is the equivalent of the
four-cornered circle of the Zend Avesta, made by Yima.
. The stones of the circles are sometimes called DAWNS-MEN, and
this title was perverted into dance-men, and the dancing men of
legendary lore. Finally the dawns-men and dance-men were converted into Danish men, and the Danes take the place of the Dawn
made plural in Dawns.
This Dawn is Taliesin's Dawn y Derwyddon, the Druidic. lore. The
Dawn-Men are the Stone-Memorials of the Druidic lore, the knowledge of the time-circles registered in_the stones. That they localized
the circle of Anoeth in these islands is shown by the name of the
parish in Scotland where the Stone of Kirckclauch was found, 4 which
is Anwoth. An (Eg.) also means to speak, hear, listen. WOTHE (Eng.)
means eloquence. Anat (Eg.) is the stone-circle. An-at is the circle
of repetition. "I require men," says the god Hu, "to be born agairi,"
" RY AN NET."
The heaven was divided in two halves, sometimes represented
by Nupe above and Neith below. Nupe (or Pe) bends over the
earth and rests on her hands and feet in the form of a half-square,
equivalent to the half-circle, and this figure was conventionalized. A
stone, in the Edinburgh Museum of Antiquities shows a figure that
corresponds to the upper half of the heavens, represented by Nupe
:l,:the upper hemisphere, or by the human figure conventionalized into.
1
2
3

Davies, Myth. p. I 17.

Smzg of Cuhelyn, 6th cent.1ry. Davies, Myth. p. 314. lb. p. 52.
4 Stuart, Sculptured Stones, pl. 123.
Davies, 315.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

423

mere line. A cross within the enclosure intimates the place of

the equinox, the division of the two heavens, where the sun entered
the upper one: Here was the 11 Hall of the Two Truths," whose
duality takes so many forms. Here was the region of Tattu, the
eternal. One sign of this was the wheel or cake symbol of the orbit,
which became the ancient wheel-shaped Theta of the Greeks. Thus
the letter Theta with cross and circle combined repeats Tattu or
Teta, the established region in the zenith. This same sign is found
on the Scottish stones. It is the especial' emblem of the equinox as
the place where the circle of the year was completed and renewed.
Two such cakes or wheels denote the double equinox, as in
the Hebrew O'?:t,-n:t (Beth Diblaim), the house of the double
cakes or. circle, and other forms of doubling. Har-Makhu was the
solar god of this double horizon, with its station at the place of the
equinox.
Now it is claimed by the present writer after long study, that the
little house of the double-cakes, disks, or circles found on the sculptured stones of Scotland, 1 is the Hall of the Two Truths in An
or Tattu, the solar birthplace, and that the image of the Two
Truths and dual circle is what is commonly termed the "spectacles
ornament."
This is sometimes represented across the little house of the two
circles as in plates 15, 17, 33 (Stuart), and at othe1;s by the double
disk. In either case the double circle is crossed by the crooked
serpent or the Z-shaped figure. The Egyptians placed their equinoxes
up in the zenith and their solstices low down on the horizon. The
place of the equinoxes was a mount,"and if we imagine an enormous
plank laid across the top, on the ends of '~hich two figures ride up
and down at see-saw, we shall be able to realize their scales as they
asq:nded and descended north and south. This see-saw of the solstices in the scales or balance of the equinox is necessitated by the
one being in the zenith, the others on the two horizons. The see. saw on our stones is the serpent or Z-figure oscillating across the
double disk of the Hall of Two Truths. This call be shown. One
name of the figure of the double horizon is Tset. Tset is the serpent (Tet), and this serpent Tset becomes our Zed, Thus the serpent
and the Z are equivalents as on the stones. The Zed or serpent, then,
belongs to the double horizon north and south, its head and tail are
solstitial; these go up and down across the dual disk, which is therefore the Egyptian equinox in the zenith.
The serpent depicted in plate 37 of Stuart's Sculptured Stones
from the monument at Newtown is the basilisk, the goggle-eyed or
spectacled serpent, which is the especial warder of the gateway of the
path of the sun. 2 In. keeping with this character it is portrayed
1
2

Stuart, The Sculptured Stones of Scotland,

Sarcophagus in Soane Museum.

vols.

~-~

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-----------:-::;;:-~--

-=-- :s:-:- ----- ------

_BooK _oF _THE

...

BEGINNINGS.: _-

with four wings, which' represent the four corners of the eartli. It is
also depicted under the name of Hapu with four heads. And again;
on the same sarcophagus, it appears in a fourfold form as Apt, having
four figures on it. Apt is the name of the -four corners, and the
basilisk is the serpent of the four cardinal points, 'that is, of the
:solstices and equinoxes, therefore, of the circle of the year.

Another basilisk on the same monument is three-headed, and it

represents the trinity of father, mother; and son, or Osiris, Isis, and
Horus which is perfected and completed in the conjunction at the
time of the vernal equinox. The typical serpent of the Egyptian
monuments has the same signification on the Scottish stones.
The Sweno stone, supposed to commemorate the defeat of Sweno_,
is to. me the Shennu stone. Shennu (Eg.) is the- circle of t~me consisting of two halves (Shen or Sen). Shen also means the brother
and sister, the male and female halves. These figures are portrayed
on Sweno's stone (plate IS, right hand), and on plate 20 the two
figures are bending over the child born at the place where Osiris, Isis,
and Horus met in "Shennu" at the crossing.
The hall of the double disk is found on stones at Tyrie and
-4\.rndilly. ~oth Dilly and Tyrie correspond to Terui (Eg.); our Troy;
the circumference and limit of the whole, consisting of the two times
called Terui ; which is also a form of Sesennu and number eight, the
total as the Ogdoad, like the eight in the ark, here represented by
ARN.

At Bourtie (plate 142, Stuart) there_ are two stone-circles, the two
disks of the drawings. There is also an eminence called the Hawk-.
Law. Two cairns were opened about fifty years ago. In each there
was a stone coffin enclosing two urns of hard baked clay. 1 The
name Bourtie answers to Per-ti (Eg.), the dual circle_ and double
house in An.
_
A rock on Trusty's Hill, near Anworth, Galloway, has the double
disk and Z-sceptre. The equinox is in line with a conventionalized
~sh, and there is a sign pointing expressly at the fish. The Worth
is an enclosure, and An we claim as the solar birthplace, the
celestial Heliop~lis. An also means a fish in Egyptian, and here
the equinox is in An; the monument in Anworth. 2
_ When the solar birthpla~e was in the Fishes, it was represented by
the genitrix in the shape of a mermaid who brought forth the child. s
Now the well-known symbols of th~ Mermaid are the comb and the
glass. These are frequent on the Scottish stones. The comb and
mirror are depicted on the "Maiden Stone," 4 which thus becomes the
Stone of the Mermaiden Goddess, half woman, half fish, the Derketo,
Atergatis and Semiramis, who was represented in Britain as the
mother K~d; our Keto.
1 Stuart, p. 42, and plate 132, fig. 3
2

Plate 97, Stuart.

Her.mean Zodiac.

Plate

2,

Stuart.

--~-~
.~

EGYPTIAN PLACE-NAES AND THE RECORD OF THE STONES.

425

The comb represents puberty, the first of the Two Truths in the
mystical sens~. At this period the maide!l bound up her hair for the
first time with the comb, plaited, knotted, and $nooded it, according tq.
Egyptian usage. The mirror is the type of reproduction, like the eye,
whiCh is likewise figured at the place of the vernal equinox. This was
the symbol of the other of the Two Truths. Both were united in the
mermaid or fish-goddess, or yet earlier water-horse. But where is the
mermaid herself? She is represented by the elephantine monster
of these drawings. This figure accompanies the equinoctial imagery
of the double-disk in plates 2, 22, 24, 34, 39, 47, and 67 (Stuart).
The same figure accompanies the crescent or semi-circle in plates
4, 10, 40, 47 It represents the goddess of the Great Bear, whose type
in Egypt was a monster compounded of hippopotamus, crocodile,
the Kaf-ape, and lioness.

The monster of the stones is the same ideograph as the Mare

with feet fettered fast around the cake-type of Tattu, the eternal, or
depicted full gallop on other of the coins or amulets of Cuno-Belin;
Hippa, the mare, is but a more European form of Kefa, the female

water-horse.
The monster is the Scottish version of the conventionalized Bear,
portrayed by the Welsh as mare and boat and bird in one image.
In either case the object was not to imitate nature, but to compound an ideographic symbol. It happens that the spectacles-shaped
double disk is found on the Assyrian monuments, as a form of yoke,
and is said to denote A FOUR-FOOTED ANIMAL TRAINED TO THE
YOKE.
Our word yoke and the Latin Jugum are forms of the
Egyptian Khekh, the balance and the place of the equinox. The
Roman Jugum appears as a kind of cross. 1 Thus the cross, the
balance, and yoke, are types of the equinoctial level, the crossing,
and the word Khekh names all three. The Jugum as the top or
ridge of a mountain also corresponds to the Kekh of the horizon or
height. Iri Eskimo, Kek is the boundary; Kakoi, in Japanese, means
to enclose, clasp, fence round, and the four-footed animal trained to
the yoke is our mare with fettered feet, and the monster whose
tethered turnings round denoted the earliest year, that of the Great
Bear. It was by aid of the Great Bear that the early observers
determined the equinoxes and solstices. The Chinese say when the
tail of the Great Bear points to the east, it is spring ; to the south,
it is summer; to the west, it is autumn ; and to the north, it is
winter. This was the constellation of the bringer-forth of the child
as Sut, the Dog-star, in the pre-solar time.
The bird is often found on the stones, and on one of them 2 there
is a forrri of the boat, with a paddle in the forepart.
I

See pp. 481, 482, Trans. Bib. Arch. voL vi. part ii.
Plate 85, Stuart, St. Orland's Stone, at Cossius.
a Plate J 5, Stuart. .
1
2

,.

.BOOK OF THE BEGINNINGS,

The fish appears on the Edderton stone,8 and again on the Golspie
stone, 1 accompanying the symbols of the equinox. This can only
indicate the colure in the sign of Pisces.
On the Mortlach stone, 2 two fishes are portrayed, and they are
joined together like the two of the zodiac. There is a figur.e of the
Ram beneath, as if superseded by the fishes. Further, plate I I 8
shows a ram-headed figure over the fishes, or twin-fish, also an
inverted human figure. This read hieroglyphically-the inverted
figure is !Lmong the hieroglyphics-signifies the reversal of the signs,
and says the colure has left, or is leaving, the sign of the Ram for
that of the Fishes. The imagery is on the cross of Netherton, which,
in Egyptian, means the divine seat; this seat was denoted first and
foremost by the cross of and at the crossing. It was at this point
the hero Horus overcame the Akhekh dragon of darkness, the
Typhonian type of evil. And on the Golspie stone, 3 the hero is portrayed fighting the battle of Horus against Typhon, which terminated
at the spring equinox.
At the place of the equinox was the double holy house devoted to
Anubis, the double Anubis who may be seen biformis, back to back,
at the crossing in the planisphere of Denderah. We know the Druids
made use of the ape in their imagery, and this was one form of
Anubis. This double Anubis as dual ape appears in plate 63. 4 The
duality is curiously expressed in the way they are twined and intertwined together. The same twins are apparently intended in plate 45,
from the Kirriemuir stone.5
When the Great Mother was first typified by the bear, or water-horse,
Typhon, Sut was her son, and his type was the Dog-star. As f\.pt
she is expressly called the Great One who gave birth to the b~y.6
The boy in Britain was Beli, the star-god, and Belin, the solar Baal.
And in one of the archaic .sculpturings,7 the so-called Z-sceptre is
drawn with the double disk in a boat-shape figure, like that qf the
Hindu Meru, with the seven heavens at one end, and the seven hells at
the other, on the north and south poles. The dog's head is appended
to one end of the bJ.lance. It is repeated in fig. 34. 8 The dog is
obviously at the head end, that is, in front, the south ; the north being
the hinder part, represented by the loop or tie of Typhon, and this
points to the Dog-star, the announcer of the solstitial year. Thus we
have the mother and son, Sut-Typhon, as Great Bear and. Dog,
among the earliest of all the Sabean types figured in the heavens.
Every type found in cluster on the stones connected with the cross
ideograph of the equinox shows the astronqmical imagery in the
eschatological phase. The great mother, . the sun-bird, the mirror,
comb, serpent, and hall of the double disk, all denote the resurrection
1

Plate 34, Stuart.

Stuart.
Simpson, p. 170.

5
8

Plate 14, fig. x, Stuart.

Stuart.

P. I7I.

a Plate 31, Stuart.

Birch, Gallery, p. 41.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 42 7

I

or reproduction of the' sun-god and the soul, and so proclaim and

prove the monuments to be memorials of the b.uried dead.
.
Evidence of what may yet be called the Druidical cult, maddening
as is the name to some, is not limited to the monuments, but survives.
in the names of places where. the stones have been destroyed. So
long as they stand, our hills will talk in the primeval tongue, and while
Helvellyn lasts, its name will prove it to have been the seat and
scene 6f the worship of Kynvelyn, the British Belin.
The present work has been partly written on ancient Druidical
ground. The author was born in its neighbourhood, and has lived in
the heart of it for many years ; born in the shrine of Belin, at GAMBLE,
which may be rendered the Khem of Baal. This is shown by the
Bulbourne river; and the ancient city of that name. An old distich
of the district says:"When St. Alban's was a wood,
The ancient city of Bulboume stood."

Bulbourne was the boundary of Baal.

If it be objected that the word Gamble is an English name for the
leg, my reply is the Jeg (hinder) is the especial hieroglyphic of the.
genitrix, who was herself the shrine of Baal.
The Druidic ground is chiefly on the Chiltern Hills, at the corners
of three counties, Herts, Bucks, and Beds.
There are three Hoes, Ivinghoe, Totternhoe, and Asthoe. The
seat or throne of Ked is extant as the Ten or Den of Gad, divided
into the larger and lesser Gaddesdens in accordance with the dual mapping out. The Den or Dun is a division as well as a seat, following
the Egyptian Tena, to divide, separate in two, and Nettle-den is the
lower den, the nether of two (so a jakes is a nettle-house), like the
Neter-Kar. The Dunstable crows are both black and white._
At Dunstable we have the Maiden-ing burn or bourne, possibly .
both in one: PYTTE-STONE implies the stone of the intermittent
well.
Ashridge Park was anciently in two divisions, and one of these, the
south-eastern, was always stocked with fallow deer, the northern with
red deer. 1 These were as true symbols of the two halves of the. solar
circle as the .white and red crowns of Egypt.
There is a tradition that the San Grael was at Ashridge, the house
of the Bonhommes. Skelton, in his Ctown of Laurel, speaks of "Ashridge beside Barkanstede, that goodly place to Skelton most kind,
where the Sang Royall is, Christ's blode so red."
. Ashridge House has its legend of the cross, because it stands at the
crossing. It stands in two counties, and is so completely divided that
during the time the present writer dwelt in its neighbourhood a
!?Udden death occurred, and a coroner':;; inquest ensued. The doctor
l I.ipscombe, Hzst. of Bucks, vol. iii. 447

-- _.____

A BooK

OF

THE BEGINNINGS.

chanced to mention that the man had died in another room; this.
was in the next county, and another coroner demanded.
Here, then, was the crossing, the topographical and symbolical
analogue of the astronomical crossing of the equinox, with the Hall
of the Two Truths, an image adopted by the religion of the Cross.
Hence followed the token of the crucifixion in the presence of the
San Grael.
My conclusion respecting the meaning of "Asbridge," which has
nothing to do with the ash tree, is that it represents the mountain-
ridge which is preeminent in the Welsh Esgair; Gaelic, Eisgir ; Irish
Aisgeir or Eiscir, that is, the ridge of hills and mountains ; the rocky
ridge, Y sger in Welsh, being the rock or stone, which is repeated in
Asgr-ridge, or Asbridge. This is the Egyptian Skaru, the name of a
fort; the Assyrian Ziggurrat, a tower; the Hindustani ZIARAT or
Shrine. The fort or place of defence is recoverable in the Welsh'
YSGOR, a circular entrenchment. As the Greek ESCHARA, it is an
altar for fire-offerings, and in the Hebrew M.,::lt~ (Azkerah) it also
relates to sacrifice and memorizing. In Egyptian, As is the seat,
throne, sepulchre, sacrifice i Kheri means the victim bound for sacrifice.
The mountain was the first altar, and its caves supplied the earliest
tombs. -The word as Eskar has also been adopted by geologists
for the isolated heap left by the ice or water at the foot .of the
hills o~ on the plains. In accordance with a common principle of
compounding and, it may be, of interpreting names, the Ridge does
but translate the Aisgr.
The name of the ancient mother Ked is extant at Cheddington,
earlier Kettington, the ten (high seat) of the Ing .of Ked. Ked:.tide
is an old name for Shrovetide. We have also the river Gad. Wad's
Combe (vulgarized into Ward's) and Wad-Hurst (as it is written in the
old maps) are probably forms of Gad, or Ked, and in the Hurst or
wood of Ked the greater part of this work was prepared.
Monybury Hill is a portion of the table-land of Gad (Gaddesden),
and thus we may have our Gad and Meni on the same ground. The
" Gallows" Hill, Welsh GWALAS, means the Couch or Bed on the
high table-land, which was the lair or birthplace of Ked. One or
the hills next to Gallows Hill is still called Steps Hill. Cadr-Idris
is said to have had 365 steps cut in it. The hill at Cheddington is cut
in three vast coronal-like tiers, most distinct still, although it has been
ploughed over for ages. The early men cut indelibly whether they
worked in adamant, sienite, limestone, or only in the earth itself. Their
seals and impressions were worthy of the divinity whose name, K4_et,
means to cut and to seal.
These three steps are ranged towards the sunrise, a triad of tiers
corresponding to the three solar regions, the upper, mid, and lower,
found in all the mythologies, and with the three ranks and symbolical
colours which were apparently disposed in the same way as in Egypt;

--"'1

r-

- - - - - --

------,~,

~-

- - - - - - ----- -- ----__,......-

,.--:--~-,-~

---;

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 429

blue for the highest rank, white for the secohd, and green for the
lowermost'; blue for Ammon in the height, green for Num in the deep,
and white for Khem on the horizon (to judge by white as the colour
of Khem-Horus); and these three are the chord of colour found on
the Druidic glains. "We find some of them blue, some white, a third
sort green, and a fourth regularly variegated with all these colours."1
On these three tiers or steps of gigantic heaven-ward stride, we may
conjecture the Dr~ids stood in their triple ranks at sunrise, and on ga.la:
days in front of a stone temple, crowning the Hill of Ked, toward
which these steps ascended. In the hill named" Steps" Hill, close
to Gallows Hill, there is a vast ravine or gorge, not a natural for~a
tion, not the work of the elements, and unaccounted for as the work
of human hands. But the name of the hill itself suggests the clue ;
it is the STEPS Hill, and at the head of the ravine is the place, scope, .
and height required for an ascent of steps as at Cadr Idris. This
, hill leads up to Gallows Hill, the highest of all, otherwise known a~
the Beaton Hill .. With the strange ravine and ascent of the Steps
Hill we may compare the Egyptian Feast of the Dead, which was a
festival of the steps and of the valley, or of the ascent from the valley.
. We cannot but associate the Gallows Hill with the Gwal Of Ast,
the couch or seat of KM ; Ast being one of her names, as Gaddesden
the ten. or seat of Gad (KM) is close at hand, and not far off
is Asthoe, the hoe of Ast, and near by is Aston ; also with the
-Gallicence and the Gwyllion of the -Druidic mysteries~ a plural of
Gwyll or Gwely, the Gwal or Gwalas being the couch, ark, circle of
K~d, formed of the nine stones ; the Nine Maids that stood in a: circle,
still represented. by the circle trodden indelibly round the top of th~
:Gallows Hill ; the nine damsels who warmed with their' breath the
cauldron of KM, and the Nine Gallicence, the Galli of the Shen (Eg~ ),
,drcle, the Welsh S~on. These were the British muses, identical
with the daughters of Mnemosyne in Greece, and the nine who at:tended Osiris in Egypt. And at Dunstable-an ancient seat of the
CATIEUCHLANI-we have the Maiden~Bourne or Maiden-ing-burn.
There are no stone remains in all this region now, nothing but
the cloven and circle-showing hills, and the imperishable records of
:the. past preserved in names. Hills and ridges like these are not . so
easily carted away. There a~e three Commons on this portion of the
Chilterns, and commons are religious remains i the last .relics of
general property in land under the Druidic system of government,
which was primally the land of the dead, the Khem-mena (Eg.) a
. common place of the dead, being earlier than commons for provisions.
In one of the songs. of poor old Merddin, the Caledonian Dr~id,
-who uttered the death.:.wail of the ancient cult, he exclaims, " How
great my sorrow I How woful has been the treatment of Kedey"-a
'familiar name .of the Mother KM. ~They "_;_the opponents...:....:'~land
}Davies, -Mytft, P zii.

430

A BooK OF THE BEGINNINGS.

in the Celestial Circle, before the passing form and the fixed form,
over the pale white boundary. THE GREY STONES THEY ACTUALLY
REMOVE,"-as if the mournful fact were too pitiful 1 for credence!
Now let us turn to the lands of the living.
An old distich says,
"By Tre, Ros, Pol, Llan, Caer, and Pen,
You may know most Cornish men."

These are prominent names of places after which. the family or community were named. The Llan is an enclosure in Cornish, also a
church, the latest form of the sacred enclosure. In Persian the Lan is
a yard. There are close upon one hundred Llans extant in the
village names of Wales. And Dr. Bannister has collected 300 proper
names in Cornwall based on Llan. This, in the hieroglyphics, is the
Ren, the name and to name. The ideograph is the Ren, ring, an
enclosure, a cartouche, for the royal names of the Pharaohs. We
have the far more primitive Ren-enclosure as a Ran, the noose or
band ~fa string, and in Ren, to tie up. With the participial terminal
ren is ren-t, the enclosed and named, and that is the formation of
the enclosure named, a primitive mode of getting on the land.
One form of land is the ground between the furrows in the ploughed
field. Land is that which is enclosed and named or Ren-t. The
Run-ring for cattle was an early Llan, and the Ren sign is a noose
for holding cattle by the foot. The orbit of that run was a primi-
tive llan, and the payment made for it was RENT.
The same antiquarian has collected 500 Pens, named from the
headlands, the Scottish Bens. Ben in Egyptian is the height, the
point, cap, tip, roof; the Ben-ben is a pyramidion. In the same list
of names there are 400 "Ros''s; the Ros is a rock or headland, a
natural elevation, which would be seized upon first for its position.
It is the same at root as the Irish Lis, and English Rise.
There are 1,400 townlands and villages in Ireland having names
beginning with Lis. The Lis is a raised place ; it may be t;he natural
or made mound turned into an earthwork. -In the Book of Ballynzote
the Rath is used to denote the entrenchment of the circle, and the
Lis is the space of ground enclosed. The Lis. was sometimes
enclosed within several raths or entrenchments. The Egyptian Res,
to be elevated, -raised up, to watch, be vigilant, best explains the
nature and meaning of the Lis, as place of outlook within the
protecting circle, before towers and fortifications could be erected.
The Welsh and Cornish Trevs, Trefs, Troys, or Tres, are probably the Egyptian Rep or Erpe. The Tre is understood to mean .a
homestead. The Erpe or Rep (Eg.) was a temple, a sacred house.
With the article prefixed, this is T-rep, answering to Trep, and
many of the Treps were certainly religious foundations. In Egyptian
1

Davies, Welsk Ardt. vii .. p. 48.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES.

43I

we find the Taru, a college ; , Terp, the rites of Taht, a name for
literature ; and Teru, for the circumference, the Troy. The Teru is a
modified form of the Tref.
Dr. Bannister has collected 2,400 Cornish proper names beginning
with Tre, and there are a thousand Tres as places. This is the
Egyptian Ter, Teru, and T-erp. Ter signifies all the people, the whole
of a community dwelling tbgether. The dwelling may be beneath
the family roof-tree, whence the Tref (Tre) as the homestead, or it
may be a village, as in the Dutch Dorp and English Thorpe. The
habitation may be added to the Ter by the Pa (Eg.), a house, abode,
place, or dty, whence the Terp, Tref, Thorpe. Without the T (the
article The) the Rep or Erp is an Egyptian temple, the house of a
religious community. Thus we have Ter (Eg.), the community, and
in Craven, Trip denotes the family and the herd, while the worn down
form of Tre in Cornish means the homestead, dwelling-place, enclosure. The Erp (Terp) is the religious house. In Holstein the
. Tref or Thorpe is called the Rup without the prefix.
In the Scilly Isles there were vast monumental remains in
Borlase's time, especially in an Island named "Trescaw," from
whence, according to Davies,! a graduate in the Druidical school was
styled Bardd Caw, one of the associates. Cuhelyn ab Caw was a
British Bard of the sixth century. The songs of Keridwen were sung
by the chanters of Caw. The plural Caw is found in Kaui (Eg.), a
herd, or band.
Trescaw, then, was a foundation of learning. The Caw is the
Egyptian Khau or Kaf. The Khau as a scholar is implied by the
Khauit being a school, a hall of learning with cloisters or colonnades.
The Khau (Eg.) is a dog, and the priests of K~d were dogs, i.e.
kenners or knowers ; the dog being a symbol of the knower with the
Druids as well as in Egypt. The full form of the Khau is the Kaf
ape, the Cynocephalus, a type of Taht, the Divine Scribe; also of the
priests and of letters. 2 With us, too, the shepherd's dog, the knower,
is designated a Cap ; a Cap being synonymous with a master or head.
Hence the symbolic cap of the scholar. In Egyptian the Skhau is
the scholar and scribe, from Skhau, to write, writing, letters. So in
English for the Caw we have the scholars, and Trescaw, otherwise Ynis
Caw, was the island of the scholars. This was one of the Scilly Isles.
The name of Scilly identifies the school. Skill means to know, to
understand. The Scilly Isles repeat the name of Ynis Caw, the island
of the scholars ; which suggests that the Tr~ in Tr~scaw is a modified Tref or Trep, as T~rep (Eg.) the temple or sacred house, and that
scaw may represent the Skhau (Eg.), to write, writing, letters, the
scribes and scholars. The Ys in Welsh was added to augment and
intensify words, and this would make Caw Yscaw. Thus Ynis Tre(f)
scaw would be the island of the Druidic " Erp," a. temple of the
1

Mytlt. p. z6s.

11

See Hor-Apollo, i. 14.

BooK OF THE

BEGINNINGS.

scholars ; the school implied by the later name of the Scilly Isles.
The Tref as family became the Irish Treabh and English Tribe.
We have a group of counties, or hundreds, anciently known as
Sokes, in Essex, Sussex, Middlesex, and Wessex. Our Soke is the
Egyptian Sekh, a division, to cut out, incise, to memorize, remember,
depict, represent, rule, protect. The Sekh is a division mapped out,
marked off, cut out. The British Soke was the territory on which
the tenants of a lordship were bound to attend the court. Also the
SOKE of a mill was the range of territory within which the tenants
were bound to bring their corn to be ground. The word "Sekh"
has many meanings. It is a variant of Uskh for water, the earliest
of all natural b<;mndaries and divisions of the land. Sekh, to cut out
and divide, has the meaning of share. The right of socage is the
right to a share, held in later ages on varying terms. For example,
in .the Manor of Sevechampe, Domesday 1 records that there were
four sokemen ; one of these held half .a hide, and might sell it ;
another held one Virgate, and could not sell it without leave of his
lord (Elmer) ; the third and fourth had fight of sale. King Edward
had sac and soke over the manor. In Egyptian" Suskh" means free
to go, have the liberty. As sock and suck have the same meaning,
the Soke is a -companionship, the basis of the Sake (guild), and the
primeval socage was the freedom to graze cattle in a certain division,
still extant in the right of common pasture, accorded to the company
who. held the land on the communal system. The earliest socage
was so simple that it may be described as a right of suck or succour
at' the natural fount of life, the breast of the great mother of all, from
which the children were not yet forcibly weaned, as they had not
parted from their birthright and heritage. The socage then became a
franchise, the parent of that liberty, freedom, frank-pledge, or whatnot, now conferred by the honour called the freedom of the city. The
primitive socage belonged to common ownership, the later to lordship, when the ownership was made special and several, with the right
to levy soken, that is, toll. Port-Soken Ward, in the City of London,
means a municipal district having the privilege of levying soken or
toll in the shape of port-duties. Applied to territorial division on the
large scale, the Sekh gives us the plural Sex, our four counties. In
Essex, Sussex, Middlesex, and Wessex, we have a complete system.
of the territorial sokes, arranged according to the four cardinal
points, and named in Egyptian.. U as is the west, a name of western
Thebes. Wes-sex is Uas-sokes, the west divisions. Wessex was
Hampshire; Robert of Gloucester calls Hampshire Suthamtshire,
and Sut-amt in Egyptian is south-western. Both Sut and Su signify
the south, and in Sussex, Wessex, and Essex the English follows the
parent language 'in dropping the terminal T. Sussex is the soutli
sokes, and on the same principle Essex is the east sokes.
I

Lt'b. Domesday, fo. 141, No. 36.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 433

Ast, to be light, answers to our east. In this chart Middlesex is
to the north. The northern boundary of the zodiac as well as of
Egypt was called. Mat in the oldest records. Mat signifies the midmiddle division, which was the north-east quarter of the compass;
Thus we have a circle of the sokes, with London seated on the water
in the right position to represent the solar birthplace in Mat or An,
the celestial Heliopolis. It will bear repeating that Sussex county
was divided into six parts called Rapes, each of which had its river
and castle. Now as the castle is but a later Kester, it looks as if the
original Rape may have been the Egyptian religious house called the
Rep or Erp, just as the Sekh or Uskh was also the Hall of the Two
Truths. Sus (Eg.) means six, and whether intended or not, Sussex
reads the Six Sokes. A religious foundation connected with the dead
is at the base of all our living institutions that are deep-rooted in the
past.
Our Sters, as before shown, are the resting-places of the dead.
The hieroglyphic ster is variously compounded in the Min-ster, the
ster of the dead ; the Kester (Ke-ster) a house, region, land, inside
place for the stretched-out dead; and with the Kaer or enclosure of
the dead. The Chesters are also known as the Kaers. Portcestre
was . formerly called Kaerperis, Gloucester was likewise Kaerglou,
Winchester was formerly called Kaerguen, which shows that Win is
the modified Guen .. Guen answers to Khen or Khennu (Eg.), th~
sacred house, hall, or sanctuary. Thus Guen-chester is the sanctuary
of the buried dead, who were shielded and sheltered in the Chester.
Khen, the sanctuary, also signifies to alight and rest, and Khen-khe!?ter (Eg.) is the protected resting-place of the laid-out dead. Th~
Glou in Gloucester takes the place of the sanctuary in Guen-chester.
Its equivalent Kheru (Eg.) means a shrine, house, sanctuary, or celi,
so that the significance is the same in both. Kher and Khen are determined by the typical quadrangular enclosure, and the Kaers
were called quadrangles as well as circles. GLOU has the V sound
in GLEVUM, and Kheru (Eg.) has the equivalent in Kherf, a first
form, the model figure, or type of the . Kher ; it denotes the chief,
excelling, surpassing, sacred. The Egyptian Kar is a hofe underground, and with the terminal F for " it," we may obtain the grave as
the equivalent of Kherf, a first form, a model figure, whilst Glev.
(Glevum) in Gloucester is really synonymous with Kherf, and grave,
the inner place of the dead. Iri Cirencester both names are united,
and Kar-en-khe-ster (Eg.) is the enclosure of the Chester or protected
place of the buried dead, unless we read the word Chester as compounded from KAS (Eg.), burial, and TAR; the circle or to encircle.
We have botl~ forms in Caistor (church) and Ros-Kestal.
As burial-places, the Kaers, Khesters, and Minsters acquired their
greatest sanctity, and for th~t reason were adopted and continued as
places of Christian worsh=p and rites; for churches and cathedrals.
VOL. I.
F .f

434

BooK oF THE

BEGINNINGS.

Deep digging beneath and round some of the Chesters and Minsters
would reveal many a glimpse of our pre-Christian, pre-Roman, pre-eval
past, buried alive and still calling dumbly for rescue.
The Caers preceded the shires. And Nennius enumerates thirtythree Kaers as the names of ancient British cities, and as Kaer is the
hard form of Shaer, it is evident these Kaers became our Shires.
Kart (Eg.) means dwelling in. The Karrt is a name applied to the
dwellings of the damned in ~Hades. With us the S forms the plural
instead of the TI in Egyptian. The Egyptian Kars were the lower
places from the south as they were in Wales, and in the mapping out
of England the shires, or kars, are the lower counties. We have the
meaning preserved in another way. The lower is also the left hand,
and the Car-hand is an English name for the left hand. When the
Druids plucked the magical plant with the left hand, that was qn the
night ~ide, and the transaction belonged to the lower world.
We owe the words weal, wealth, weald, to this same origin in the
Kar or orbit, the enclosure. Wealhcyn is not derived from the word
Welsh as a name of race. That had a common origin in the Kar, gower,
gale, or weal. For example, hemp, the halter, is called Welsh parsley,
and the cuckoo is the Welsh ambassador, because the one makes the
noose round the neck, the other makes the annual circle, each being
a form of the Kar or weal. In the same way the whelk is named
from its spiral circles. To welke is to wax round like the circle of the
moon, and the Ring-dove is also called the Wrekin-dove, Wrek and
Welk being synonymous. Wales and Corn-wales are on the borders
of the land ; they are the outermost counties lying where they look as
if conscious of being the first Kars enclosed from the common waste.
Next comes what used to be known as the Wealhcyn or the Wreakin,
W ealhcyn does not mean
as the word is found, in Shropshire.
Welsh-kin ; it is applied to the land as in the Wreakin, not to the folk.
Cornwall, was one of the two Wales. Somersetshire and Devon were
the Wealhcyn. Khen (Eg.) means within, inner, interior. The
W ealhcyn are the interior or more inward of the Kars, Shires, or
Weals, i.e. an inland Wales. The people may change, but names
are ineffaceable.
The inner Wales leads to the suggestion that the name of Cornwall is derived from Kar-nu-wale. Nu (Eg.) signifies within, and
Kar-nu-kar reads" Kar within Kar," or the inner of the two Kars
called Wales. Cornwall was fonrierly Cornwales. Thus we begin with
Wales the Kars the lowermost counties, the west being the way to
the underworld, and Cornwall was anciently known as one of the two
Wales. Kar-nu-wale is" Wales within, and the Wealhcyn is a still
more interior Wales. In this way we see the advance. inland from
what looks like a point of commencement in Wales.
One name of Wales known to the Barddas, is Demetia. Seithwedd or Seithin Saidi is represented as being the king of Demetia

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 435

or Dyved. 1 Dyved, later David, is a typical name of Wales, the
land of Taffy. Temti (Eg.) is the total of two halves, the plural of
Tem, a place corresponding to the dual Wales. In the old maps
Demetia is called Dyved. This, in Egyptian, indicated a figured
point of commencement, from Tef (Tep), the first point of beginning.
Tep, however, as commencing point, would by itself apply equally
to Dover. But the Tepht (Eg.) is the opening, gate, abyss of source.
The Tepht answers to the lower Kars.
This name of DYVED as the Tepht is illustrated by the "Davy's
locker" of our sailors, the bottom of the sea, which is the mythical
Dyved or Tepht, the place of the \vaters of source, the pit or hole of
the serpent, where the evil Deva or Typhon lies lurking. The Druids
figured this underworld, or Nether-Kar, as the place from whence
the visible world ascended, and as the place of the evil GWARTHAWN. Cornwall, formerly called West Wales, was also known as
Defenset, and its people were the Def::esetas. Tef-nu (Eg.) is Dyved
within, the secondary form of Dyved or Wales. Here is a double
Tef as point of commencement analogous to Demetia and Wales.
In a map of Britain (597) carefully collated from local maps aQd
from Dr. Guest's researches by the author of the Norman Conquest,2
we find four counties named Sets ; these are Defenset, Dorset,
Somerset, and Wiltset (later Wiltshire). These four counties should
constitute a land once inhabited, mapped out, and named by
Egyptians, for the " Set" is the old Egyptian name of the N orne, a
portion of land measured off, divided, and named, i.e. nomed. These
are the only four Egyptian Nomes named as Sets in the island.
Defenset, in accordance with its name, comes first after Dyved or
Wales. Dor-set (in Egyptian, Tur-set) means an extreme limit of the
land, the frontier, the very heel of the foot or foothold. Dorset is
the frontier nome at an extremity of the land. Somerset is the
Water-Nome. Su is they, them, or it. Mer (Eg.) is the sea. Somerset
is the Sea-Nome. Wil-set, when equivalented in Egyptian, will be
Hir-set, the upper nome. Hir is upper, over, above, high, uppermost
boundary. The full form of "hir" as a place-name is hirt, and this
may account for the Tin Wiltshire. Hert was afterwards applied to
the shire of the uppermost boundary of our shires. This goes to
show that Wilts was once the uppermost limit of Egypt in England,
as the highest of four nomes or Sets.
Our Set is the Egyptian Set or Sat, from Sa, ground, which, with
the participial T denoting the Sa is measured or cut off, becomes the
Sat (as we say, sawed off).
The Sa (Sa-t) has the meaning, in measur~, of one-eighth of a
quantity of land. 3 Now, if our" Sets" were divided and named on
this principle, they would correspond also in number, and there ought
1

Davies, Mytlt. p. 197

3 Denkmiiler, iv. 43 ; iv 54, a.

Vol. i.
F F 2

4J6.

A_

BooK oF .THE

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to have been eight. There are four Sa-t or Sets in England and
"DYVED" in Wales. Now Dyved signifies a measure of four. We
have it in the English tofet, tovet, and tobit, a measure of four
gallons. Four gallons to one tofet is equal to four divisions of Dyved.
Moreover, the Egyptian Aft denotes the four corners, and Teb is a
quarter, a place. Dyved was as surely the other four divisions as that
four gallons make the tofet, and although they are not extant by
name as the other four "Sets" they may have been four Kars, which
they were. In the old map we still find Gower, Caeradigion, and
two Caerleons. These are four Cars, answering to the four nomes,
called Sets. Moreover, four Kars survive as counties in Wales,
Cardigan, Carnarvon, Glamorgan, and Carmarthen. "Four Caers
there are, stationary in Britain ; their governors are agitators of fire." 1
The Egyptians divided the circle of the heavens into upper and
lower. The lower contained the Kars. The lower half was to the
north, the Kar-Neter, the Kar divided from the upper half by the
equinoctial line running east and west. Set was the south in Egyptian_; the south was the upper country, and our four Sets are in the
upper country towards the south.
On the monuments these two halves or house~ of the sun are figured
as two quadrangular enclosures with an opening, as two houses named
"Iu." And in the Druidic writings, the Caer is sometimes designated
a quadrangular enclosure. Two four-cornered enclosures give us the
eight regions of Sesennu, as well as the twofold division of the total,
Temt, D.emetia. The map shows this scheme made geographical on
British. ground. The four Sets are the southern and upper half of
the whole. At the edge of Dyved, close to the dividing water, is
Gower, answering to the Egyptian Kar, the lower and divided Kar~
neter, our nether Gower. _ This Kar is denoted in the hieroglyphics
by the sign of a half-heaven, because the Kar-neter was but the sun's
course for .Qalf the round, ~he lower, northernmost half that begins with
Gower.
The Kar or Kart is a c~urse in Egyptian, an orbit or measure; in
this case the sun's course through the lower half of the divided h~aven.
Two Kars in the hieroglyphics read Kar-ti; the ti duplicates the Kar,
and the determinative. of Kar-ti is two half-heavens. Karti, then,
abrades into Kart, the total orb, in English the garth, girth, garter, or
quart. The Egyptian Kar-ti, the. plural of Kar, have various forms as
orbits, holes, passages, enclosures, prisons, showing they were enclosures
of whatever kind, and the Welsh Caers were known as fenced enclosures. Karti is the exact equivalent of Wales. Four Kars in Dyved_
would complete the eight required to :make the unit of the Sat of eight
"Sa"s. Four "Sa"s or Sets and four divisions as Kars, make the total
of Dyved, as in Egyptian Tebt, the measure, which in one form is equal
to our bushel, in another it is a table, with which we may compare the
1

Kadair Teyrn 01t, 4

EGYPTIAN PLACE-NAMES A~D THE RECORD OF THE SioNES. 43t

Round Table, fn another a sarcophagus. The Teb or Teb-t, as an
unit of measure, was variously applied as .dty, liquid, and land
measure. Also we find the " Sa:' divided into one-sixteenth of a .
measure of land, as in England the Tobit is subdivided and differs
in different counties.
The division of eight, however, is primary, and the look of the
whole thing is that the land of Dyved was the twin-total, afterwards
divided into eight nomes, four Caers in Dyved, and four in Defenset,
Dorset, Somerset, and Wilset considered at the time to be the TWO
LANDS of Wales; Devonshire being called .West Wales. Wales is
Gales, Kars, Gowers, the plural of a course or total. That total
being Egyptian was twinned, the lower and upper Kars, the two
Kars, Gowers-Gales, Wales.
The two Tebs in Dyved and Defenset, if designated in Egyptian,
would be Teb-ti, the dual Teb, as Teb-ti, a pair of sandals; and we
find that the" Tebti-pehu" was an Egyptian name of the 12th nome
of Upper Egypt, meaning the Water Nome 1 of the double division.
Tibn-ti, the double Dyfen, appears on the Monuments. 2 . Our two
Tebs or Tebn, Dyved and Defu, form the double division of the
water nome just as does the Tebti-pehu of Egypt. Also, Dyfen
as the one.,.half of the whole, is extant in the Welsh Dobyn, a
half:-pint measure. This total, these two. halves, these eight nomes,
four to the south and four to the north, yield the eight regions of
Egyptian mythology, and an Egyptologist would expect to come
upon the Sesennu or eight great gods of Egypt. These also were
known to the Druids ; they were the eight persons in the ark, assumed
by Bryant to be Noah and his family.
Taliesin sings:-" A song of secret significance was composed by
the distinguished Ogdoad, who assembled on the day of the moon,"
that is, on Monday, the day of Taht, the lunar deity, lord of Sesennu.
They assembled, and "went in open procession ; on the day of Mars,
they allotted wrath to their adversaries ; on the day of Mercury, they
enjoyed their full pomp; on the day of Jove, they were delivered from
their detested usurpers ; on the day of Venus, the day of the influx,
they swam in blood; on the day of Saturn (lacuna) ; on the day of
the sun, there truly assemble fine ships." 3 Skene's version is somewhat
different, still the EIGHT are there.
In the Ritual, where the solar imagery has become eschatological,
and has to be read backward to recover the primary mea1.1ing, the
solar (or .spiritual) place of re-birth is in An, the On of the Hebrew
writings. In this region we find the Hall of Two Truths in which "a
soul is separated from its sins." One name of the hall is the Uskh;
the. water-place, the limit, the division. The Uskh Hall has for
determinative the three feathers, corresponding to the three feathers
1

2 Maspero.
Pierret, Tebti.
3 Ancient_Poem, Welsh Arclueology, p. 74

43.8

BooK oF THE

BEGINNINGS.

of Wales, and Lazamon, in his Brat, tells us that, when the good
Belin had made the burgh of Caerleon, he called it "Caer-usk." The
ex and usk of our water-names sometimes permute, as do husk and
huck, for a pod ; and as before suggested, Oxford with its Uskhs
(halls) is not merely the water-ford, but represents that crossing of
the boundary where we find the Uskh Hall in An.
The crossing is preserved by name in the Ex, X, or cross sign.
Exan is a name of Cross-wort and the Ex-ford is the ford of the
crossing where the water and the Hall of the Two Truths are found
in the solar circle. The U skh-Hall is extant in the Esking, a name
of the pentice or sloping roof.
Caer-leon, which had belonged to the Sabean naming, was changed
by the sun-god Belin the Good, i.e. Nefer-Baal, into Caer-Usk.
The quadrangular Caer of the Kymry is the four-cornered Kher of
Egypt. This was the shrine of religion, the cell of the priest, the
oracle of the divine word. The Kymric Caer or Car passed out
as the Gadhaelic Kil and English Cell. There are 1400 Kils in
Ireland, a considerable number in Scotland, and some in Wales.
These were not founded, although they were adopted, by the Christian
missionaries, the cuckoos who did not build their own nests. The
Kirbys are the places of the ancient Kirs and Kils, which were

.
there ready to be re-named.
The suggestion now to be made is that the four Sets and four Kars
of the double Dyved were a localization of Sesennu, and that this
region was the probable place of the first landing, colonization, and
naming of the Egyptians in Britain.
In British fable, Devon is one of the heroes who came into the
island with Brute, our Pryd. He is famous for chasing a giant to
a vast pit EIGHT lugs across; the monster, in trying to leap the chasm,
fell backwards and lost his life. The giant is a type of the vast, the
unmeasured; Devon is the mapper-out and measurer; hence, when
Brute portioned out the island, this fell to Devon's-share.
" And eke that ample pit, yet far renowned
For the great leap which Devon did compel
Coulin to make, being eight lugs of ground,
Into the which returning back, he fell." 1

A lug is a measure of land, as is a league, it is the log or reckoning,

Egyptian Lekh, of various lengths, as a pole, a sea-mile, or three miles.
The mythical pit represents the Kar (Eg.), and it is the pit of eight
"lugs" across. Devon, according to Spenser; is followed by Carin,
who gave the name to Cornwall. These answer to the double Kars
or Wales. Devon, being a mythical name, applies equally to Dyved,
and the eight lugs .correspond to the eight Sets and Kars.
But we can bring this naming of the two lands, according to the
1 Faery Queen, ii. 10, u.

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 439

Egyptian imagery and mode of expression, to a yet finer point than
in the double Caers of Wales and Comwales with the four Sets and
four Caers on either side of the water. It will be suggested that the
landing-place was in Menevia, now called St. David's. In Dyved
we find the seven provinces of Sut-Typhon. Dyved from the Ap
or Af is primal. This Ap enters into Menapia as the primordial,
ancestral district. Not far from this point and place of landing is
Cardigan Bay. Into this runs the Tefi, named like tpe land, as the '
first of the rivers of Dyved. Its water is the line of division between
North and South Wales. Here then is the lesser and prior form of
the dual circle of two halves ; in Egyptian, this is Karti, and
Kartf-gan is Cardigan. Khen (Eg.) means to alight, rest, a sanctuary,
and a CENTRAL apartment, or dwelling-place. And the central dwelling-place in the double orbit of north and south, the Karti, still
bears the name in Cardigan.
We may venture a little further inland. The first of the shires
distinguished from the Caers and Sets is Shropshire. Shrop, Scrob,
or Salop, are all derived from Kherp (Eg.), the first form, model_
figure. The first division, called a Shire instead of a Caer, would be
Kherp- (Eg.) Shire, or Kherf-Shire, and in this county the name is
extant as that. of the river Corve. Moreover we see the people of
inner Wales pushing farther in, as the first inhabitants of east
Shropshire known in the pre-Roman times were the Comavii.
The Romans called Salisbury, or Sarum, Sorbidunum, i.e.
Kherp-dun, and the name in connection with Stonehenge on the
Plain shows that here was the sovereign sanctuary the Kherp,
the first, consecrated, excelling, surpassing, ruling seat (dun) of
worship. So in Coptic the Egyptian Kherp becomes Sorb. The
same root is represented by the royal name of Coife, and the Glev
of Gloucester.
This word Kherp is the most probable original of the name of
Europe, answering to the first quarter named in the north. This
important root will be elaborately treated in the "Typology of
Naming." . Meantime it may be reiterated that Kherp means first
in form or any other condition of being. The Kherp is the king as
first person ; the prow of the vessel as fore-part ; the paddle as
primary means of propelling. It is the first castle as Corfe, the
first shire as Shrop, and will equally apply to Europe as the north
land discovered by the Kymry or Khafitic race.
Kherp meant to paddle and steer, at a time when both were one,
and Europe, the isles of the Gevi, were the first lands steered for,
therefore the Kherp, whence Europe. This also is the most probable
origin of Albion. Aristotle mentions the islands of Albion and Ierne
four hundred years before Julius Cresar is supposed to have named
the land in Latin. "Beyond the Pillars of Hercules is the ocean
that flows round the earth. In it are two very large islands called

440

A BooK oF THE BEGINNINGS.

Britannia; these are Albion and Ierne." 1 The name is il.ot derived
from Albus (Lat.), the White. The ancient inhabitants are called
Albiones.. Uni is the Egyptian name for inhabitants. The Kherpiuni (Albioni) would )Je the first people of the isle, as the Kherp.
Such a derivation may be followed farther north to the land of the
Lap (Kherp ), the first who prowled or paddled to that region.
The various names of Ireland, Eiri, Eri, Eriu, Heriu, Ieriu, Iveriu,
Iberiu, Greek lerna, Ptolemy's Iouerna, Mela's Iuv.erna, and the
still earlier Hibernia, all point to a typical name corresponding to the
form Iberia, and Ib, Iv, and Hib all meet to unify at last in Kheb or
K.hef, the name of .the genitrix. This name, first applied to the north
by the Sabeans to denote the hinder part of the heavens, the cave of
production, when the dog-star determined the south to be. the front,
was extended to the west, the Ament in the Solar reckoning, and the
Kheb, or Sabean north, became the solar west. Hence there is a goddess Kheft, who is lady of the country, or heaven, the lady of the
west, the place of going down of the sun and hinder part to the
east, the front, reckoning by sunrise. Now. the persistence of the
"Iu" in the variants Eriu, Ieriu, Heriu, Iveriu, and Iberiu (the N
in Erin and Hibernia, is later) leads me to think it may be the
Egyptian "Iu," which is dual and duplicates. Thus Kheb-er-iu
would he the Twin, secondary or duplicated division (er). of the
Kheb quarter, in short, the western Kheb, and secondary to th~
north in accordance with the solar reckoning. KHEB-ER-IU read as
.Egyptian is the secondary Kheb, which was the western the solar
Kheh, whereas the northern was stellar,2 and Ireland is still the typical
Land of the west."
With the restored readings (no primitive word begins with a vowel),
Kherp-ion (Albion) and Kheb-eriu (Ireland) will also yield the first
and second in another sense, and in the order of Albion and Ierne
(Aristotle), the final Great Britain and Ireland.
Romana was one of the native names of the island of Britain.
Rumena in Egyptian signifies the extent of, extending as far as, the
limit, or thus far. So read, ROMAN A would be named as the farthest
point of land. THULE is another name, which read as Egyptian
corroborates that of Romana. Tur (Eg.) is the extremity, boundary,
frontier, land's end, as in Ultima Thule, or the DHUR of the .Butt of
Lewis.
In the accounts preserved by the Triads one of the three names
given to Britain is " Glas Merddyn," or the green spot defended by
water; that is, the green island. Mer or Meru (Eg.) is an isle. Mer
and mer-t are names of the sea, the water-circle. Ten means to be
cut off, divided, made separate ; or Mert is the water, and ten the seat,
an ~arly form of the Tun. Mert-tun (Welsh Dyn) yields the island as
the sea-surrounded tun.
J

De ;Mundo, s. 3

~t"de_sectioni.

pp. 14, 15, Iq..

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 44 I

- England, we are assured, is named from the Angles. But one begins,
not without reason, to doubt everything currently taught concerning
our past. To the people of- Brittany this country was their ANCOu-
land; the land of souls, to which the spirits of the dead crossed
over by night on the ANCOU-car, as the souls of the Norse heroes
passed to Britinia, the White Island of their mythology.' Ankow in
Cornish is death; but in Britfany the Carr-au-Ancou is the soul-car..
The Egyptian word " ANKHIU " is a name often used for the departed,
and in the inscription of Una the coffin is called the HEN_EN ANKHIU,'
or chest of the living. In the German mythology and folklore England
is a land of spirits, and when the REVENANT visits her mortal lover,
nothing is more common than for her to hear the bells- ringing, or
the spirit-voices calling for her in England. But this <;quld hardly
be because some people called Angles once landed in the isle.
Of course it is not the land we know, that is meant, _but the name
ofEngland the island and England the spirit-land have a common
origin. They are identiCal, because in Egyptian Ankh is the word
for life. Ankh-land was the land of life in mythology localized by
name in England. And for the people on the mainland the white
island .beyond the waters was blended with the Ankh-land that lay
on the other side of the waters crossed by the souls in death.
England is thus treated as the land of life, or souls, and a similar
thing occurs when Homer sends Ulysses to consult the dead in the
north, the co~ntry of the Kimmeroi.I
Khema is Egyptian for the dead, and Rur, the isles. These were
astronomic.al, and belonged to the underworld in the north, where the
sun travelled in passing from the west to the east, and the Isles of the
Kymry are located geographically in the same direction. There is_
another cause for this confusion or. interfusion. England, according
to the Roman report, was looked upon from the continel'ltal side as
the supreme fount of Druidic lore. - If, as is more than probable, the
Egyptians made this their earliest seat and permanent centre, if this
was the island first lighted up, the beacon first kindled to shine across
the waters as an intellectual pharos to the mainland in the dark
night of the past, the fame of the geographical England would also
help to blend it with the mythical Ankh-land. Moreover, there are
reasons for thinking that this was literally the land of the dead (or
~piritualliving), used as such for the burial of those who belonged to
the Druidical religion, and that to cross the waters for burial was a
typical custom, a symbolical ceremony, whilst our island was . the
favourite funeral ground, an ark amid the waters, the Ankh-land that
was the Ark-land.

..

Ankh-land is an Egyptian compound as Ankh-Ta, the name o-f

quarter in Memphis. Ankh-taui is the double land of life, or the
l!and of death and 1;1ew life. Between_ the ~wo lay the water t~atwas

Od. b. x. and xi.

A BooK

442

OF

THE BEGINNINGS.

crossed in death, and this passage was represented in the ferrying of

the mummy over the River Nile. Britain and Brittany were the two
halves of this water-divided land of life: And according to Egyptian
ideas, the dead would be carried to the otl)er side for the resting-place
across the water. THIS would be the Ankh-land to THAT, and Brittany
to Britain. Thus we find the Ankh-land there in Anjou and Angevin.
The name of England as the typical land of life is illustrated by the
mummers or guisers of Derbyshire, who perform a play of St. George.
The opponent of the hero is Slasher, a type-name for the fighter.
The equivalent of Slash is found in Sersh, an Egyptian name of a
military standard. Slasher is slain, and it is the part of the king of
England to restore the fallen Slasher to life again. 1 The monarch
explains that he is the king of England, the greatest man ALIVE
(Ankh).
"When Rempe is spun, England's done," says the ancient distich.
Bacon interpreted this as a prophecy signifying that with the end
of the reigns of Henry, Edward, Mary, Philip, and Elizabeth,
whose initials form the word Rempe, England would be merged in
Great Britain. Such prophecies belong to the hieroglyphics. Hemp
is synonymous with the hank as the hangman's noose. The noose
is the Ankh. The goddess Ank wears the hemp on her head ; the
Ankh (hank), loop of twisted hemp or flax, was the sign of living;
when this (as hemp) is spun out, the Ankh-land is done. This seems
to be an allusion to the living and to the land of life.
When Bede calls his countrymen the Angli, it does not seem probable
he should mean that the people of the island were Angles because of
three boat-loads of Norse pirates having landed in Thanet, who were
followed by hordes of Jutes, Saxons, and Angles. The British people
could not have become the Angli in that sense any more than they
had become Romans. Procopius, in the sixth century, mentions th~
AN GILl of Brittia, opposite to the mouth of the Rhine. Had Britain
then received its type-name from the continental ANGLES ? The
ANGILI, INCH-ILl, ENG-ILl, were the islanders. Ankh is an ethnological or topographical name in the Texts as " Ankh, native of a
district." 2 That district would therefore be Ankh-land. The dead
of Memphis rested in Ankh-ta, the land of life. The eternal region was
represented by an island, the Island of Tattu amid the waters of the
Nile. Ankh-ta is Ankh-land, and as an island or Inch-land that was
England in Egypt. Lastly, England has been the Ankh-land ever
since it was named Inis-Prydhain by the Kymry. Inis and Inch (as in
Inchkeith) are identical .with Ing, Eng, or Ankh, and the island is
the Ankh-land, the Inch-land, Y nis-land, or England, because it was
the island and the land of the INGS, which name was afterwards
turned into Angleland.
It has been suggested that the Euskarian_ or Iberic ETAN, as in
1

Dyer, p. 469.

a Select Papyri, xo8, x,

EGYPTIAN PLACE-NAMES AND THE RECORD OF THE STONES. 443

Maur-ETA:N-ia, Lus-ETAN-ia, Ed-ETAN-i, Cos-ETAN-i, Lac-ETANI,
Carp-ETANI, Or-ETANI, Turd-ETANI, and many others, is contained
in the name of BRITAIN. The present writer sees in the ETAN a
form of the Tun, as circle or enclosure. Aten or Uten (Eg.) means
to form the circle, and Huten is the circle. The exact equivalent of
Etan is UTAN (Eg.), later Etan, the name of a consecration, sacrifice,
offering, and libation. These were made in the Tun, as the seat and
circle of the dead. Uti (Eg.) is the name of the coffin and embalmment. HUDUN in Arabic is burying; and as all the chief type-names
for the dwelling-place are derived from the place of sepulture, the Etan
is not likely to be an exception.
The ancient Britons also called the country Inis-Prydhain, the Isle
of Prydhain. Nennius derives the name of Britain from Brute, whom
we identify with Pryd or Prydhain, the youthful sun-god of the Britons.
But it appears certain that Britain was inhabited by the men of the
River-drift type in the Palreolithic, if not the Pleistocene age, before
Britain was broken off from the mainland to become an island, and
it happens that an English word BRITTENE means to divide, to
break off, divide into fragments. In Egyptian Pri or Prt signifies the
thing or act in process, visibly appearing, bearing off, and running
away; Tna is to divide, separate in two halves. At one time the
water-way was a mere FRITH, and PRIT, PART, or BRIT is equiva..,
lent to Frith; TEN, as in tine and tint for one-half bushel, is the
Egyptian TENA, to be made separate or TWAIN. As we have seen,
this principle of naming the land visibly divided and made separate was applied to the Isle of Thanet; and the Brittany on one side
of the Channel and Britain on the other are geologically known
to have been divided in two ; the names are there in accordance with
the fact as if to register it, and prove that they had been one,
whilst Brittene in English and Prit-tena in Egyptian agree in showing
they were named as the land that was known to be, was manifestly,
even visibly broken and separated in twain. Britain and Brittany,
then, we take to have been named as the broken and divided land;
as the visibly-divided land, or as the land in the process of visibly
dividing, separating, and becoming two.
So in a thousand ways and things, myths, rites, customs, folklore,
superstitions, words, names of places, and persons, dead Egypt, so
called, is yet living in Britain, and has but undergone her own
typical transformation which the rest of the world considers to be
death.

----

---~--~,~-

SECTION X.
TYPE-NAMES OF THE PEOPLE.
HERE, it is submitted, is direct positive evidence of a remote
pre-historic time as interesting to us as deciphering the cuneiform
or hieroglyphic inscriptions or exploring Palestine. Spect,~lative
dreaming over a far-off past which never had a present has nothing
to do with these facts of language ; these names applied to things,
places, persons; this total system of mythology. . The present
writer did not begin as one of those poor pitiable "Keltomaniacs ''
who had been poring till purblind over their reliquary remains
of a past which they could not prove, still holding fast to their
faith in the preciousness of what they clasped in their hands or
enclosed in their heart of hearts, and who, when they shyly showed
their treasure in the light of the present, were told their diamonds
were but charcoal, and the look of faith and wonder in whose yearning,
dreamy eyes was met with scorn or the simper of superior knowledge, until they felt the increasing light of to-day did but serve to
make their folly all the more definite. Such a one was MYFYR
MORGANWY, who lately died as Arch-Druid of Wales.
He was
certainly in possession of the ancient cult more or less, which has
never been altogether extinct in the country. He adored the sungod Hu as his saviour, and assembled the brethren at the time of
the winter solstic~ to celebrate the coming of his Christ to bruise the
serpent of Annwn, that seed time and harvest might not fail. He
maintained to the last that Jesus was Hu, and the Christian system
a corruption of Bardism. 1 Not as one of these did the present writer
begin, and not as with them is the matter going to end.
We shall now turn with increased interest to the Roman and Bardic
reports concerning the learning of Britain. Those stern Roman eyes
hard as granite, out of which the British battle-onset had so often
struck the fire-flashes, like the granite broken all a-sparkle, have in
1 Letter in_the Western Mail, March rz, 1874.
See also the
of this volume.

l~tter

at the end

~-..

"':"",,

. TYPE-NAMES. OF THE PEOPLE.

445

them an arresting lingering look almost of wonder as the writers turn

to speak- of the barbarians into whose faces they had peered so often
under the battle-shield, and whose souls they had never penetrated ;
whose past history they had never fathomed up to the time of leaving
the island in a last retreat.
"The Gauls/' says Pomponius Mela, "have a species of eloquence
peculiar to themselves, and the Druids are its teachers; These pro~
fess to know the size and form of the earth, and t~e universe, the
motions of the heavens and of the stars, and the intentions of the
immortal gods. They take the young nobles of their tribe under their
tuition, and teach them many things in secret. Their studies last a
long time, as much as twenty years, in caves, or the depths of the
forests. One of their tenets which has transpired is the immortality of
the soul and the existen.ce of a future state; which inspires them with
much additional courage in war. As a result of this doctrine, they
burn and bury with their dead all those things which were adapted for
them when living. In former times they carried their accounts with
them to the grave, and their claims for debts ; some of them would
even burn themselves on the same funeral pyre with their friends, that
they might be with them in a future life." 1

"Bardism," say the Barddas, 2 "originated in the Isle of Britain,

No other country ever obtained a proper comprehension of Bardism.
Three nations corrupted what they had learned of the Bardism of the
Isle of Britain, blending it with heterogeneous principles, by which
means they. lost it: the Irish; the Kymry of Armorica, and the
Germans." Beyond the Barddas are the Druids. "This institution,"
says Cresar, "is thought to have originated in Britain, and to have been
thence introduced into Gaul ; and even now those who wish to become
more accurately acquainted with it generally repair thither for the
sake of learning it."
It is not necessary to notice the customary explanations of ancient
names as Roman or Norse, because, if the present reading of facts be
true, they are to a great extent superseded. Our land was mapped
out and named and trodden all over ages before the Romans and
Norsemen came, and their bloody hoofs di.d but little to obliterate
the deeper footprints of the earlier men of a peaceful invasion.

It is beginning to be felt more and more. that the eff~cts of military
conquests on the life of the land have been vastly exaggerated. Such
conquest does not sink very deep; although it makes a great show on
the surface, it melts into the earth like a snowfall and passes away.
The re:..conquest by the conquered. begins at once. This is especially
illustrated by the conquests of the Turk. It was so more or less with
the Romans in Britain. No such ~Romanization occurred as that
which is advocated by one class of writers, except in the Codification
of the laws. No tabula rasa was ever made by the Romans, or
1

Pomponius Mela, iii. 2.

_2 The Barddas, Williams, pref. p.-27.

----- -

BooK OF THE

-:r-.--~-

BEGINNINGS.

they would have remained; nor by the Norsemen, for they were
incorporated and absorbed. Both fertilized the race that fed on
them and flourished.
Arnold of Rugby gave utterance to a false cry in English literature
on the subject of Kelt and Saxon; he was unwearying in his glorification of the Saxon and depreciation of the Kelt. This cry was
lustily echoed by his followers, and has often been re-echoed by the
present writer in the most frequently demanded of all his lectures,
one on the Old Sea-Kings. That cry has been a common bond even
between the historians Froude and Freeman. Nevertheless we have
been falsely infected with a shallow enthusiasm respecting the Saxon
element, and were almost entirely ignorant of what might be signified
by the words ct Keltic" and ct Kymric."
The Kymry and the Keltre clung to the soil which their names had
covered on the surface, and their roots had ramified below. The race
was as ineffaceable as the names. The conquerors brought a fresh
infusion of life and a wash of new words and later letter-sounds, but
the older elements remained. Men might come and men might go, the
race went on for ever. The Loegrians of England coalesced with the
Saxons from the Humber to the Thames, and must have mainly
supplied them with wives, as mothers of the amalgam.
Of course the present mode of diagnosis does not enable us to get
beyond the namers, or to distinguish between the Cave-men of the
Palreolithic tribes and the men of the River-drift. These have to
be left in the lump as the Kymry, the race of Kam or Khebma, the
ancient genitrix of the north first named in lEthiopia. If there
had been a pre-lingual race that crawled out over Europe from the
warm African birthplace, language could not tell us. At present,
however, there is no reason to suppose there was. The Cave-men
answer to the Kafruti, whose representatives in Herodotus are the
JEthiopian troglodytes.
The Kep (Kef) in Egyptian is the concealed place or place for
concealment, the Kafruti of Africa were Cave-men, and language
reproduces in the Isles the Kep, Coff, or cave, whether as the womb
of the mother or the -earth, which was primally personified in Africa
by the Kheb-Ma or Mother Kheb, the hippopotamus. And on the
other line the Khebm abrades into the Kam type, as in the Cwm,
Coomb, Quim, Camster, or Camelot. The men of the Neolithic age
as stone-polishers can be identified with the Karti (Eg.) or Keltre;
also the men of the Hut-circles, Weems, Picts-houses and holes in
the ground, the Karti, are doubly identified, because Karti (Eg.)
means holes underground as well as other forms of the Kar, Caer,
or circle, including the dual Wales and Corn-Wales.
Their representatives are still extant in the interior of Africa, where
Stanley found them living in the subterranean habitations of Southern
1

B. iv. 183.

- -

~--,.--,--

__,. ,. . ,. ,

TYPE-NAMES OF THE PEOPLE.

447

Unyoro, described by him as "deep pits with small circular mouths,

which proved on examination ~o lead to several passages from the
mouth of the pit to more roc(iny excavations like so many apartments." I The nearest approach to a Hottentot village is still to be
found in a group of beehive ht~uses in the shealing of the Garry of
Aird Mhor, Uig, Lewis. 2
'

The Egyptian Kar is a hofte underground, the Kil. The hole

becomes a cell, and the cell a shrine, in the KHER, that is, the KHA-RU
or uterine outlet. vVith the P suffixed, this makes the word KHERP,
a first formation which on one line is the CRIB, on another the grave.
The entrance and circle of the Cair at CLAVA constitute the wombshape, and CLAVA represents the Kherp, that is, the Kha-ru or feminine
cell, which becomes the GRAVE, or, in another type of the abode,
the Crib.
The Karti, or men of the huts and holes, are known to have
been spinners and potters, weavers and com-men. A spindlewhorl, fragments of pottery, and a weaving-comb have been found
among their relics. Dr. Blackmore discovered the cast of a grain
of wheat in the clay which had formed a part of the cover of one
of their pits. Also, two concave stones for crushing corn and making
meal have been found. 3
The earliest beings who issued forth from the dark land with
Egypt for the MEST-RU (Mitzr), the outlet from the birthplace,
were doubtless black and pigmean people. They left their nearest
likeness with the Akka and the Bushmen, and these have their
fellows, more or less, in the little black or very dark people of
various lands. They are extant in the short-statured type of the
North. The anthropologists bear witness to the primary pigmean
people of the Isles who preceded the Keltce. The name of the
Kymry testifies to the black complexion. Also the Irish preserve
two appellations which have been traced back from territorial to tribal
names ; one of these is the Corea DUIBNE, the other the Corea
OIDCHE. Both were black people at first ; the one dates from
darkness, the other from night. So, in the African Mandingo, DIBI
is the dark; TOBON, in Mantshu Tartar, and TUFAN, in Arabic,
signify the dark night. Not only does DUIBNE denote black,
it also identifies the Typhonians, the children of Tef, goddess of
the Great Bear, and the celestial black country of Kush, whose star
is yet extant by name as Dubhe in that constellation. Also, as the
first Goddess of theN orth was followed by U ati, so the Oidche or night
people seem to echo her name; Uat being a modified form of Khebt,
and the Corea Oidche are the people of night.
In Scottish folklore the Picts (Pechs) are the little men, on their
1

Through the Dark Co1ttinmt, v. i. p. 432.

The Past t'?t the Present, p. 64. Dr. Arthur Mitchel.
Dawkins, Early Man in Britai11, p. 268.

BooK - OF THE

BEGINNINGS.

way to become Pixies or wee-folk altogether. This tends to connect

them with the small dark people of the Pal<eolithic age. Here
-language may have preserved an ethnical note, for the name supplies
a type us2d for things minified and small as in the Pixy and Pigmy ;
Pigwiggin the Dwarf, and the Pykle or Pightle, the small enclosure.
The seven holes underground (Karti), or seven caves ; seven
provinces, or seven nights, or seven stars, may not be of much avail
ethnologically or topographically, but they have their measurable
value in the astronomical allegory, as will be seen when all is put
_together again, and then we shall find that the heavens are a mirror
to the pre-historic past of men.
The British beginning was pre-solar and- pre-lunar. It was the
Sabean beginning on the night side, and the dating from the dark,
the mythical abyss common to the oldest races in the world. C<esar
says: "_All the Gauls assert that they are descended from the god Dis,
and affirm that this tradition has been handed down by the Druids;
For that reason they compute the divisions of every season, not by
the ntJmber of days, but of nights ; they keep birthdays and the
beginnings of months and years in such an order that the day follows
the night." I The British in like manner kept the same reckoning,
according to the first form of time in the Jewish Genesis. They
reckoned by star-time and dated from the darkness. - They were the
children of Seb, who in the older and dual form is Sebt, and in the
oldest Khebt. _ In the hieroglyphics the star, as Sef (Seb), is the sign
of yesterday and the morrow, the star of the evening and the morning
that constituted the first time. They were Sabeans by birth.
Ht::nce their claim to be the children of Dis. The Latin Dis is the
Egyptian Tes. The meaning of wealth, as that which is derived from
the depths of the earth, will not help us. But the Tes is the Hades,
the depth, the abyss itself. This is the British Dyv:ed (Tepht) _of the
seven regions. In the Druidic mythology there are seven provinces
of Dyved_called the patrimony of Pwyll, over which Seithwedd Saidi
was the_ king. 'Seithwedd implies septiform, and these seven pro-vinces are synonymous with the seven caves of the Mexicans, Quiches,
and other American races, from whence the migration started in the~
dawn of creation._
Latterly we hear a good deal of the Eusks or Euskarians, a
black-haired pre-Keltic race, short of stature, supposed to have left
reil)ains in the Basque, the Laps, and among the earliest people of
Wales and Ireland. The Basque call themselves the Euscaldunac.
The Eusk name, whatever its origin, is perpetuated on all the waters
of Europe, and this in all its forms is traceable to Egyptian.
Sekh or Uskh is an Egyptian name for water. Uskh and Sekh
interchange, and the Uskh-ti or Sekh-ti are the mariners of Egypt.
The Sekht is a barque of the gods, very archaic, as it represents the
1

B. vi. 18.

TYPE-NAMES OF THE, PEOPLE.

449

1otus, one of the earliest arks of the waters ; the still earlier one
being the Irish ORe, the uterus. The U~kh was a large broad boat
of burthen, on which the Egyptians moved their armies by water.
Uskh also means to range out far and wide. Thus we have the
water and the bark, the mariners and the voyagers, all named in
Egyptian ; also the Uskh people who went out on the Uskh, in
the Uskh, rowed by the Uskh, in the Uskh range as far as the
migration extended.
In Cormac's Glossary the ancient form of the name " Scot" is
Scuit, and signifies the wandering. Sailors are the wanderers of the
waters. In Egyptian Khet means to navigate. With the s, the
causative prefix to verbs, we have the word Skhet, the vessel, ark, or
boat. The Skute is an English name for a wherry, and the Scuit, or
the wanderer, or sailor, corresponds to the Egyptian Sekht, the mariner.
The word Scot, therefore, may render the Uskht, as the wanderer of
the waters, as well as being the name of Sekht, who was the ark personified, the primitive bearer of gods and men. Us (Eg.) has the
same meaning of a large, extensive range. Ukha is a name of the
bark, and means to seek and follow. These are variants of U skh, and
will therefore include the Ugrian name, the Esquimo, the .Ostiak,
U zbek, Osage, Oscan, and others, according to the ethnological data.
If to this name we add the masculine article (Eg.), P, P-uskh yields
the Uskh, or Basque. Also, just as Uskh and Sekh interchange in
Egyptian, so another name of the Basque people is SIKani. And if
the Egyptian feminine article be added to Uskh or Sekh, we have the
TOSK, and the TSHEK, the native name of the Bohemian tongue,
whilst THE Oscan becomes Tuscan.
The Cangia is a native name of an Egyptian vessel. And the
Cangiani once inhabited the promontory on the Minevian shore
opposite Mona. 1 Menevia or Menapia denotes a primal place of
anchorage, and he.re the Cangiani name preserves that of the
Egyptian vessel, the Cangia, Chinese ] unk, as the oldest form of the
Kennu or canoe, also surviving in the SEGON (S-khen) of Segontium,
near Carnarvon, the chief city of the Cangiani.
The Finns call themselves the Quains. In the hieroglyphics the
Khent sign also reads Fent, and the Khennu or Khenit are the
navigators, sailors, pilots; the men who paddle a canoe. Khen means
to navigate, transport, convey by water. The Khenit are equivalent
to our Khenti of Kent, who were called the Kymri. . The Khen as
seafarers may also have had an especial territory (Tir) in Cantyre,
as well as in Kent and Segont.
PHANES is said to have been found as the supreme divinity of
the Finns. 2 If so, this suggests the derivation of their name from
the same original as that of Pan and Fion, or the Fenians. That
1
2

VOL. I.

Rz'chard of Cirencester, b. i. ch. vi. 25.

Reclterches sur l'ancie11s Pettples Finois, p. 66.
G G

A BooK oF THE BEGINNINGS.

450

original, according to the present read!ng, being An, the Egyptian

Anup or Sut-Anubis, God of the Dog-star, our Baal. An, Aan, and
Khan (as in the Cy-n<?cephalus) are interchangeable ; also the Ben
and the .Fenek are types of the dog-headed divinity, and FAN or
FION, Pan or Phanes, are forms of the same name. The Finns also
worshipped th.e Great Bear as a goddess named OTAVA, Tef being
the Egyptian Typhon represented by the Great Bear. They have
the great hill Kipurriaki answering to the mount of the north, the
Khep of Khebt. On its summit was the large flat stone of Ked,
surrou]Jded by other large stones ; in the middle one there were nine
holes for the burial of diseases. The goddess who collected the
diseases and cooked them did so in a vessel corresponding to the
Pair or Cauldron of Ked. Her name of KIVUTar seems to be a
developed form of Kheft.
The goddess of healing is named SUONETAR, and the invocations
addressed to her are called the Runas of SYNTY, i.e. of regeneration. 1
San (Eg.) means to charm, heal, restore, and save.
The Finns belong to the so-called Chudic or Shudic races, and
the name identifies them with Sut of the Dog-star, the son of the
Typhonian genitrix and first form of the male god in heaven. In
Egyptian the name of Sut, Suti, Sebti, is a deposit from Kheft, the
name of the north and its goddess. The Shudic races are also ~hose
who went northward, but Shudic is secondary to the Khafetic or
Japhetic name, and if the modification had taken place before the
migration occurred, then the people so named would be secondary
also, following the Khafetic or Kymric race. Still, the modification
of Kheft into Chud or Shud may have been wrought out in Europe
and the race may belong to the original people of the north.
The early inhabitants called Britain the Island of Beli, that is
Baal, who, as Sutekh, the child Sut, is identifiable with the Saturn
of Plutarch, who was bound in one of the British Isles. The people
of the star-god Beli are one in mythology with the Finns of Phanes,
Fenek, An, or Anup. The "Chronicles of Eri" assert that long
before the Kelts left Spain, the god " Baal had sent the blessed
stone Liafail" to their ancestors with the instruction as to its proper
use. This points to the Keltc:e coming by land from Egypt to Spain,
and thence to Ireland, and at the same time distinguishes between the
Keltc:e of Keltiberia and the earlier Kymry. According to the present
view, Baal is Bar, the son of Typhon, or Sut-Anubis, who took shape
in these islands as the Sabean Arthur, son of the Great Bear. The
stone is the seven-stone of the Druids, 2 the stone of the seven stars.
One of the stones, the Syth-stone, bears the name of Sut, i.e. the
Sahean Baal.
There was a people known to the geographer Ptolemy whom he
calls the Epidii. He mentions the island of Epidium, lying between
1

K alevala.

s Myfyr Morganwy.

.-

TYPE-NAMES

OF THE

PEOPLE.

451

Scotland and Ireland, and designates the Mull of Cantyre Epidion

Akron. The Epidii may very well represent the Khefti. Also, in
Egyptian, Kheft passed into' the later Buto (U ati), and the isles of
Bute may also represent the modified form of Kheft. They are
seven in number, and as Hepta is seven in Greek, and Hept in
Egyptian, it seems probable that the seven isles of Bute were the
Epidium of Ptolemy, and the ~pidii an extant relic of the Khefti,
named after the Goddess of the North and the seven stars of her
constellation.
A Circular enclosure at Dunagoil, in the island of Bute, is called
the Devil's Cauldron, in which rites of penance were performed. One
part of the purgatorial pains consisted of sleeplessness; the penitents
being threatened by the priests with eternal punishment if any one of
them went to sleep. To prevent somnolency, they were provided with
sharp instruments for the watchful to keep the unwary awake. Also in
the burial-ground of the church the sexes were not allowed to mingle,
but were- interred apart until after the time of the Reformation. 1
These facts show the Devil's Cauldron belonged to the goddess Ked,
and that her rites survived to a late period. Her cauldron had to be
watched for a year and a day under the strict injunction that the
boiling was uninterrupted for a moment. 2 The penitents were keeping
Keridwen's watch, and the dividing of the cauldron in two halves was
also imitated in the separation of the sexes in burial.
Kheft (Eg.) came to signify the devil in Egypt, and here the
. cauldron of Ked had become the devil's.
The Epidii are in the next stage of naming to the Japhetic race,
descending from Kheft or Ked. The same. name apparently enters
into that of the Menapii, a people of Ireland also mentioned by
Ptolemy. Dublin is supposed to be on the site of the ancient
Menapia. Pliny likewise designates the island of Mona or Man by
the name of Menapia, by mist<~:ke apparently, as Menapia was the
name of the mainland-point of the promontory of Segont. Also
Menevia is the old name of St. David's. Apia and Evia are modifications of Khefi or Ked. The old genitrix as Teb seems to have
retained that form of her name in DuBlin. In Egyptian Men signifies to warp to shore, arrive, and anchor; it also names the harbour.
Api (Eg.) means the first, chief, ancestral. So derived, Menapia or
Menavia names the place of the first arrival, anchorage, and harbour,
on whichever coast it may be found, and the Menapii would be the .
primordial inhabitants, whether in Wales, Ireland, or elsewhere.
The tradition of the Bards, now to be listened to with more respect,
is that the first colonies came forth seeking a place where they could
live in peace, and that they fled from a land which they could not
possess without warfare and persecution, whereas they desired to do
justly and dwell at peace amongst themselves. So they came across
1

Encyclop. Brit. 8th ed., article" 13ute."

Hanes Taliesin.
G G 2

A BooK OF THE BEGINNINGS.

452

the "hazy sea," from DEFROBANI. Defrobani agrees with Tapro

bane, a name of Ceylon. Did they mean they came across the hazy
sea from Ceylon ?
Here we have to d-istinguish between the celestial and geographical.
naming. Tep is a particular point of all commencement in the mythological astronomy, the beginning of movement in a circle, the
starting-point. Ru is the outlet, gate, mouth. Tepru means oral
commencement. Tepru is also a_ name of Tabor, a mount of the
birthplace. Ben is the supreme height, the roof. Tep-ru-bani was
an initial point in the solar circle, without going back for the
moment to the earlier circle of Tep, the Great Bear.
The old writers, in their stories of voyages and the strange creatures to be met with in the East, often speak of the mermaid ; a being
half fi!:ih, half woman, that was to be met with off the coast of Tapro-.
bane. The Mermaid of the zodiac is the original of this, and is still
to be found in the north-east or Taprobane, the sign of the Fishes,
the lofty outlet or Bekh of the beginning. That is the celestial Taprobane, which may have various geographical applications. It happens
that we have another name of Ceylon amongst us. The island is
likewise known as Serendib. Serendib is the place where the Hindus
locate Paradise, the place of beginning. Hence Adam's peak is found
in the island. When Adam was cast out of Paradise, say the legends,
both Jewish and Arabic, he fell and found footing on the island of
Serendib ; Eve on Djidda.I
Adam is Atum (Eg.), who was the lord of this place and pQint of
commencement in An (the fish) or Serendib.
In the Samaritan
version of the Pentateuch the name of Serendib (::~~,~.,c) replaces
that of Ararat. 2 These can be identified as one according to the
mythos. The Teb or tep is the point of commencement in the
circle for Noah or for Adam, and it is the Tap in Taprobane, the
Def in Defrobani, the Teve in Teve-Lanka, another na1)1e of
Ceylon, and the Dib in Serendib. Tep (Eg.) denotes the upper
heaven, the top, and the Tepht is the lower. The Ser or Tser was
the rock of the horizon ; another name for the Tep Hill. This rock,
the Ser-en-Tep, was at the initial point, where the solar ark rested
in the birthplace of the beginning.
From this exalted height
we must descend to note a most trivial application of the word and
signification of Ser-en-T ep or Serendib. It is a well-known threat,
the meaning of which is entirely unknown, for our peasantry to
promise a boy a " SERENDIBLE good drubbing," and this, which has
been perverted at times into a "seven-devil good drubbing," is supposed to attain the highest point in thrashing. This is Serendib in
England. It is also hieroglyphical. One ideograph of "Ser" is
the arm with the sceptre of rule grasped in the hand, typical of the
arm of the Lord (Osiris), put forth in the person of Horus, the
1

Weil, Legends, p. 14.

Gen. viii. 4.

TYPE-NAMES

OF

THE

PEOPLE.

453

Messiah son, at "Ser-en-Tep," each time the sun crossed the

equinox of spring. The lifted arm and the topmost point are to
be realizep in our "serendible good drubbing." This descent of
the mythical imagery to such common use serves as a kind of gauge
for the length of time demanded for its transformation.
The Ser or typical rock of Egypt, and of the Hebrew writings, whence came the living stream, was likewise the place where
precious metals were found, and the word '' Ser " is determined
by the Tam, that is, gold sceptre; Ser signifying things of a golden
hue, and this Ser, the typical rock of old, still survives with us by
name. The Tzer becomes the rock, " Sela," for the first time in the
Hebrew writings, N urn. xx. 8, and in the lead mining districts of
Cumberland the beds of rock which contain the ore are called "Sills."
The Sil. proves that we had the Ser rock of the beginning.
Taprobani or Defrobani may have also been a type-name of Egypt.
There was, according to the poet Dyonysius, a Taprobane situated
in the Erythrean, that is, the Red Sea. Tep was a city consecrated to
Buto (still earlier Tep), goddess of the north. Tep-ru-Benn identifies
the point of commencement in the land of the pyramid and palm,
if it was meant for Hav. They say they came across the "hazy
sea" from the land of Hav. Hav in Welsh and Kheb in Egyptian
is the name of corn : Khebu a crop of corn ; and they were led
forth from the land of corn by H u, the god of corn. Kheb is the
name of Lower Egypt, and Kep of the inundation. Hence we may
infer that Defrobani and Hav, if geographical localities, were names
of Egypt. Atum (Adam) of the peak in Taprobane or Serendib was
the great god of On or An (Heliopolis) in Lower Egypt, and Irish
legends assert that the migration proceeded from ANALD, or An,
the old.
A people deriving from Taprobane claim to come from the first and
loftiest point of commencement. In the celestial allegory this means
the circle of Tep or Khep, the Great Bear. If topographical, it is
neither Taprobane of Ceylon nor the Red Sea, any more than the
heights (Ben) of Dover. They would claim to derive from the high
lands in the country of Kam and Kush.
The divine names belonging to the myths are easily traced and
identified in almost any language or land. But the names which have
become ethnological and topographical for us are now more difficult
to determine. Emigrants from Africa would not forthwith become
Kymry and Kelt, Gadhael and Pict. The nearest to an ethnological link between Egypt and the isles appears in the name of the
Kyrnry preserved by the Welsh. Kam is a name of Egypt and of
the black or dark people. A relic of the "darkness " of Kam may
be traced in the meaning of "Gam my" which the tramps apply to
their ARGOT as the dark language, or lingo used for keeping dark.
The sons of Kam were doubtless very dark when first they came.

r,

..

~--

=~-

..

A BooK oF THE BEGINNINGs.

454

I'

Martin, in his /tinerarJ' through the fVestern Isla1lds of Scotla1zd, says

the inhabitants of the island of Skye were at that time for the most
part black. 1 Doubtless that is over-coloured, but all who have travelled
in the isles and in the remotest parts of Wales and Ireland have met
with the old dark type, which has been greatly modified by admixture,
but is not yet extinct.
On the Egyptian monuments the dark people are commonly called
the "evil race of Kush," but when the lEthiopian element dominates,
the dark people retort by calling the light complexions the pale
degraded race of Arvad. And, in the ancient poem called "Gwawd
Lludd y Mawr" 2 the detestation of the dark race for the light breaks
out in a similar manner.
"The Kymry, flying in equal pace with ruin, are launching their
wooden steeds (ships, the "HORSES of Tree") upon the waters. The
North has been poisoned by depredatory rovers of pale disgusting hue
and hateful form, of the race of Adam the Ancient, whom the flight
of ravens has thrice compelled to change their abode and leave the
exalted society of SEITHIN." 3 Here it is claimed for the KyiD:ry that
they belong to the dark race, the pre- or ante-Adamic race; the
children of Sut, the Druidic Saturn. It is the conflict of the dark and
light races, such as is said to be found in the cuneiform legends of Creation. The meaning can only be measured by the mythos which will show
that Adam the ancient is the red man, so to say, .versus the sons of
Kam ; and whereas the lighter complexions, and later Solarites, the
world over, prided themselves on being the children of light, the
Kymry date from the dark, and prefer it to the hue of the white men
who come to proclaim that they belong to the fallen race. of Adam.
This preference was expressed long after the Roman period of
occupation.
Indeed, it would seem that in the England of our day either the
growth of beard is visibly changing the face of the people or else the
ruddy, fair-haired, light-complexioned Norsemen, who once came to
the surface in these islands and floated for some centuries as the crown
and flower of our race, are being graclually absorbed by the primeval dark type just as the foam of a troubled sea flashes white awhile
and then merges once more in the dark depths ; as if the more
ancient hue had included theirs for colouring-matter and still asserted
its supremacy.
Kam is a typical name for Egypt, and in the hieroglyphics "ruui"
means islands. The Kam-ruui might thus be Egyptians of the isles.
But we can do better than this on behalf of the Kymry. And first
of the word itself. We are told nowadays by the Latinizers of
language that the Kymry are the CIMBRI and CAMBROGES. Why
not Comrogues ? This can certainly be honestly derived from
".Taffy was a Welshman, Taffy was a thief," ergo the Kymry were
1

P. 194.

Welsk Arch. p. 74,

Davies, Mytk. p. 569.

TYPE-NAMES

OF. THE

PEOPLE.

455

the Comrogues or Combrogties, whose language, we may infer, is

the Combrogue !
Zeuss 1 gives the oldest recorded form of the word as that in the
Codex Legum Venedotianus, where it appears as Kymry, plural,-Ruui
(Eg.) is plural for the isles,-Kymru, for the country, and Kymraeg,
for the language. Kymry corresponds to the Kimmerians of the isles,
the north, and the darkness, or the black skin, the KtfLfLEpwt, Kimmerii,
of which the ground form is said to be Kymr. But there is another
possible reading, according to which the Kymry need not have named
themselves from Kam or Egypt. Gomer (;o~) is the discoverer of the
isles as the first. The Welsh philologists understand the word Kym
to mean the first.
The Scottish Kimmer, a young girl, is a first
form, and Chimp (Dorset) means a young shoot. Kimr, in Keltic,
denotes the first in might, as the warrior, and the word appears to
enter into the name of the Druidic god known among the Gauls as
Camulus. This agrees with Kern (Eg.), to discover; Kern, an instant,
first in time ; Khem, the shrine of the first Horus ; Kham, matter,
body; Kam, the black ; all forms of the first. Moreover, the Egyptians came in the course of time to call the barbarians the ignorant,
the savages, the aborigines, KAM-RUTI, and these preceded the
cultivated Rut of Kam, or Egypt. Kam or Kern (Eg.) means to
discover ; rui (Eg.) denotes the isles ; and the Kem-rui would be the
discoverers of the isles. Here we might utilize the typical Gomer.
Gomer, in . the boo~ of the generations of Noah, was the son of
Japhet, whom we identify with Kheft, the north, and the first of those
amongst whom the isles were divided in their lands. 2 So far, so good;
but we have further to find the meeting-point of the Kymry and
the Kabiri. According to Stephanius of Byzantium, 3 the Cimbri
or Cimmerii were called Abroi. Ap (Ab) is the first, the ancestral,
head, and with the rui (Eg.) for the isles, the Ab-rui are the first
islanders. Abrui is an abraded Kabrui, and Kabrui (Eg.).means the
island-born. The Hebrew word Gevi ('lJ), rendered gentiles, relates
Gomer to the ancient mother Khef and to the north, and the
children of Khef were the sailors, the Kabiri, the later Abroi, hence
their oneness with the discoverers of the isles, the Kymry. Abaris,
the Hyperborean mentioned by Herodotus, 4 was the hero of a story
that the writer declined to relate as belonging to the Hypernotians,
or one of those tales. which are told only to the marines. Abaris
was said to have carried an arrow round the earth without eating
anything. Abaris personifies the Abaroi or Kabiri, the sailors,
and his arrow may have been the mariner's compass. The
story was probably told of the Kabiri, who sailed round the world
by the aid of the arrow that pointed north. In Egypt only can
we find the starting-point of both the Kymry and Kabiri as one
people.
1

VoL i. p. 226.

Gen. x.

De Urb.

Boo!.< iv. 36.

--;----,,~----. -~

-----,-

A BooK OF THE BEGINNINGs.

The ancient genitrix of the human race in Africa is named Kheb
rna, as before explained, and this word modifies into Kheb and Kam,
as names of Northern Egypt. The Ari (Eg.) are the children, sons
(a plural of Ar, the son), companions who take one form as the seven
Kabiri, answering to the seven sons of Mitzraim, i.e. Kheb or Kam,
originally Khebma, the place or the mother, Kheb. The letter Y in
Kymry is not a primate ; it represents the F, as guilty is the earlier
guiltif; so that the original form of the word is KFM-ry, and KFM
corresponds to the Hebrew ClM, which we find at last in KHEVMA or
KHEBMA, the hippopotamus and the type of the land of Kam, the
Typhonian genitrix, whose children are the Kamari or the Kabiri.
They are the Ari, or children of Kam, the black Arians. The
earliest records of the past were entrusted by the primitive people
to the keeping of the heavens, and it is there they have yet to be
deciphered and read in the primal hieroglyphics. The Kamari or
Kabiri in India, Wales, or Scotland, are the children (Ari) of Kam,
Kfm, or Khebm, the old hippopotamus goddess of the north pole,
who bore the Kabiric seven. These, wherever found, date from the
first formation. If the Y at the end of the word implies the K, then
we have the Ari in an earlier form as the rekh (Eg.) or race instead
of sons, and the Kymraig are the race of Kam, Kvm, or Khebm, the
hippopotamus-goddess, the typical abode of birth, still extant in the
CWM. The Laps, who call themselves the SABME, are the same
people by name, as the ethnologists are now beginning to suspect
them to be by race. In Egyptian the Ruti are the race or rekh,
and, as we have seen, Khem-ruti is the Egyptian type-name for the
uncivilized and savage race.
These then are the representatives of the earliest Ruti of Africa,
the Kafruti, Kamruti, K vm-ruti, or Khebm-ruti, who went out to
become the Sabme-ruti of Lapland, and the Kamruti, Kamari, Kamrekh, or KYMRAIG, or Kymry of Wales.
The traditions of the British bards may be precipitated into some
form of solid fact when we can once evaporize the mythic matter
which held them in solution. These tell us that the colonizers came
across the "hazy sea," considered to have been appropriately named,
from the land of Hav. Hav in the old Welsh, as in Irish, would be
Ham. Ham is modified from Kam. In Egyptian we have the origin
of this permutation of M and v, and there it is M and B, as in N urn
and Nub, these permutations are made visible in the hieroglyphics
by which more than one phonetic value is obtained from a reduced
ideograph. If we take the permutation of the v in Hav with B, this
gives us the land of Hab.
A modified form of Kheb is found in the nam~ of a land that lay
below the second cataract, called the land of Heb. " I entered
the land of Heb," says Su-Hathor, "visited its water places
and opened its harbours." This was in the time of the Second

--~-------~

TYPE-NAMES

OF

THE

PEOPLE.

457

Amenemhat, Twelfth Dynasty. That may have been the Welsh" Land
of Hav," with the name so ancient as to have then become thus
modified from Kheb !
The land of Hav we know as Kab, and it has been shown how the
two names of Kam and Kab are interchangeable on account ot an
original name Khebm or Kvm (oln), Welsh Cwm. We can illustrate the modification in Welsh by the name of the Gipsy. There
is no need to assume that the name of Gipsy is a corruption of
Egyptian. Further research will teach philologists that language
never has been tampered with in the past as it is in the present .
. Kheb is the hieroglyphic form of Egypt. Si is a son or child. Khebsi, the child or descendant of Kheb, Kab, Kab-t, Egypt, is our Gipsy.
And in Welsh the Kab has not only been modified into Hav, it has
lost the H in AF or Aiftess, a female Gipsy, whilst keeping the
meaning, and Egypt is known as Yr Aipht.
We begin with Kab, the inundation, that which is poured out on
the ground. Kheb is to be laid low, be low ; Kheb is Lower Egypt.
Khept is to be extended on the ground, to crawl, sit, or be prostrate
on:the ground. Kaf and Hef also signify the same thing, to squat
or crawl. Hef is the name of things that go, squat, or crawl on
the ground, as the viper, snake, caterpillar, worm, and a squatting
woman. Af is the sun in the lower hemisphere, the squatter and
crawler. See how this survives in English. The Eft crawls on
the ground. The Havel is the slough of a snake, cast on the ground.
The Hoof and Hoff (hock) are parts next the ground. Ivy or
Alehoof creeps on the ground. Haver is the part of the barndoor
close to the earth, whilst the Hovel squats near to the ground, and
in Welsh the Gipsy is still the Hav or Af, as the squatter on the
. ground; this proves how closely language has likewise kept to
the rootage in the primary stratum. Aftess or Aiphtess is in Welsh the
female Gipsy,-T being the sign of the feminine gender in Egyptianwhilst in the Scotch name for Gipsy the earlier "Hfa" has modified
into " Faa."
The Gipsy, as the child of Kheb, is named from Lower Egypt, and
from the hippopotamus goddess who became the British Ked, the
'Mother of the Ketti. We are only using the Gipsy name, however,
as a camera obscura in which we can see the backward past.
Kheft is modified on the one hand into Aft and on the other into Ked,
from which it is proposed to derive various names of the people of
Britain. Whatsoever after-applications the names derived from
Ked may have, the Khefti or Japheti are the people of the north,
the hinder part of the whole circle. These are named from the
north and the Goddess of the North, who was Kheft, or Aft, Welsh
Aipht. The original name is extant among the Finns in their
goddess Kivutar, whilst the accent on the E in the name of the
British genitrix Ked denotes the missing consonant.

- '~ .

BooK OF THE

BEGINNINGS.

Javan was one of the sons of Japhet,1 and the earlier name o"r the
Akhaioi who became Hellenized, is Achivi ; also Koivy is a name of
the Hellenistic languages. These, too, were the sons of Kheft, the
genitrix, and mother of the Gevi or gentiles. In the modified form
we have the Khuti, .the Chudic or Tschudic races in general, who
were the first to cross Europe, the quarter of Kheft or J aphet.
These issued forth as the Khefti or Gevim of Genesis. The Gutium
of the Assyrian astrological tablets, who are synonymous with the
Gevim, must have belonged by name to the Khefti or Kheftim,
whence the Gutim. In the modified form of the name we have the
Ketti, Coti, Catini, Gadeni, Cotani, Catieuchlani, and others. With
these must be classed the name of the Goth.
This secondary stage of the name corresponds to that of Gwydion,
the British Mercury, Sut-Anubis, the son of the Mother Kheft or
K~d, as if these were the children. The first of the sons of Kheft
were the Kymry (Gomer) of the isles. In Nennius the descendants of Gomer (or the Kymry) are the Galli, and he derives the
Scythi and Gothi from Magog, the second son of Gomer, as the
Kymry in the second degree. Kheft then, modified into Kh~d, gives
us a type-name for- the Ketti of these isles. Khed, the Great
Mother, is for ever identified with the ark of the waters represented by
the revolving Bear. The seven stars of that constellation are the
seven Kabiri, the primordial navigators. The people who came
into the isles could only come as navigators in post-geological time.
These narried in Egyptian are the Ketti. Khet means to navigate,
sail, go by water, or with the current towards the north. Thus the
Ketti are the sailors, the sons of Kheft, goddess of the north and the
Great Bear, the Mother Ked. The isles must have been dis~overed
by the Kymry, and these therefore were the Kheti of the north, .
the Chudic people in general, an early branch of whom came into
Britain.
We are told by the Barddas that oneof the three mighty labours
of the island of Britain was lifting the stone of Ketti. This was in
building the circles or arks of K~d, which again relates them to the
Ketti as the builders. Callimachus, 2 identifies the Keltre as the
Keaton.
The Atti-Cotti are mentioned by Ammianus. 3 Jerome also speaks
of the Atti-Cottos.
Concerning two ancient Keltic tribes, the
Scoti and Atticoti, he says: "The nation of the Scoti have no
wives (each man for himself), but, like cattle, they wanton with
any woman as their desires may prompt. I, as a young man, have
seen the Atticoti eating human flesh."
Atai (Eg.) is the chief, superior, noble. The "Ara-Cotii, famed
for linen gear," are celebrated among the first great founders of the
world who ploughed their pathways through the .seas in the dim
1

Gen. x.

H. in Del.

172.

xxvi. 4 ; xxvii. 8.

TYPE-NAMES

OF

THE

PEOPLE.

459

starlight of the past, calloo the "distributors of men and countries

when there arose the great diversity." The Kheti, in Egyptian, are
also the weavers, from Khet, the loom, and to weave. Thus the Coti
may be the sailors, builders, and weavers, under the one name derived
from Kheft.
Moreover, Kep or Kef, the goddess of the Great Bear, the ark of
the seven Kabiri, survives in the Kef, the cabin, skip, skiff, and
ship, each a name of the water-vessel called after the water-horse.
The Coti or Ketti, then, we identify with the Abroi or Kabari, the
sailors, and both with the discoverers of the isles, the Kymry. Their
fame as weavers agrees with Khet (Eg. ), net, or woof, the later
form of knitting being to weave.
K~d or Kud abrades into Hud. In Egyptian Khep is mystery.
Khept was the goddess of mystery, or the mysteries. Cibddar, in
Welsh, is the mystic, or son of mystery; and the land of Hud is a
name of Dyved. The cell of K~d is found under the flat stone of
Echemaint; and this cell under the flat stone is called elsewhere
Carchar Hud, the prison of HO.d, the mystery. Carchar, the plural
of Car, is Karti (Eg.), a name of prisons, the Kars, below. The
cell of Ked and Hud identifies Hud as the modified form of K~d
or KO.d, and HO.d, the mystery, is the eqilivalent of Kep (Kheft),
the mystery, in Egyptian, and the Kars of Hud in the mysteries
correspond to the Kars of .Dyved in Wales, called the land of Hud.
Hud as a name of K~d gives us the feminine Egyptian form of
Hu, and we recover the genitrix and her son in Hu and Hud.
Hudol, in Cornish, is a magici~n, as the son of HO.d. Now, another.
. Welsh name for the Gipsies is "Tula Abram Hood"; that is, the
people of Abram Hood. In Egyptian Tula (Turu) means a whole
people, a community. In Ab-ram we have another form of Kab,
Hab, Af, Hef, the word for squatting on the ground. Rem, in
Egyptian or English, is to rise up and remove. Af-rem is squat and
go, as is the Gipsy fashion.

Another reading is possible however without going to this root. The

Gipsies call themselves the Roma, their language the Romany, and
in Egyptian, Rema is the express name for the natives of a country,
and a people who called themselves Rema in Egyptian would mean
natives of Egypt. If for Ap we read Kab, then Tula-Kab-Rem-Hut
is the Hut people who were natives of Egypt. The Gipsy name of
Hood, again preserves that derived from K~d, in the form of Hud.
Hu was the son of K~d, and the people of Hu are the Hut or Hood,
the children of K~d. So Kheft became U ati in Egypt. The son
Hut (Eg.) is corn, or the seed of K~d (cf. the kid), and the priests of
K~d were called Hodigion, bearers of ears of corn.
Hod is corn in
Welsh, and Hut in the hieroglyphics.
A still more curious connecting-link in relation to the word" Hut"
is supplied by the statement of the Lee tribe of Gipsies, who told

---,--

A BooK oF THE BEGINNINGS.

Barrow that their name in Egypt signified an onion. In this country
they had identified it with the Leek, which modified into Leigh, and
lastly Lee. Now in Egyptian the onion is "Hut," and they were of
the "TULA-APH-REM-HUT," who were the Hut by name, which,
as the Lees said rightly, is the Egyptian name of the onion. Hut,
the onion, also means the hot ; Rekh (Eg.), the equivalent of Leek,
signifies heat, and Leek modifies into Lee. Moreover, the onion is
worn in the hat by the Welsh, and the Egyptian Hut is both onion
and hat.
This forms a further link in the chain which connects the Gipsies,
Egyptians and the primitive people of our islands, by name.
The Hodigion were an order of priests. The magic wand of
Mathonwy, which grew on the bank of the River of Ghosts, was
called the Hudlath by Taliesin. This was the staff of the Druidic
p~iests, also named the Hud-wydd. Wydd is wood cut from the
tree of life, the Egyptian and English ash. The Hut staff is a mace
in the hieroglyphics, and the determinative of the onion ; it is apparently headed with an onion. This sign would therefore be equivalented by the onion worn on the head, in the hat, of the Hut.
From time immemorial there has been a Gipsy encampment near
Kelso, at a place called Y etholm, where the Gipsy king Lee died a few
years ago. This was the holm, the land deposited at the confluence
of two waters, the location of the Hut. Yeth and Heth permute
in the names of the Cwn Annwn, or hell-hounds.
The Gevi, or gentiles, of Genesis are the heathen, and the Hut
give us the name of the Huthen, or Hethen, the worshippers of Hu
and the children of Ked, who were our ancestors.
We have now got the Khut, Coti, or Ketti, in the modified form of
'the Hut or Huti. Meantime this had occurred. The beginning was
with the Great Mother, who bore her Sabean son as Khut (or Sut,
the Dog-star) ; in later ages she bore the solar child, whose name is
Hu. Ked and Hu are the Great Bear and Sun. The moon was
also adopted as a type of the genitrix. H uti (Eg.) is the sun and
moon joined together in the Hut or winged disk. Thus Ked and
Arthur, or in Egypt Sut-Typhon, were first-as will be demonstrated;
the moon was second, and the sun was last. Now with the Hut
and Huti we have the blending of lunar and solar astronomical
mythology, and the modification of Khuti into Huti is the replica of
the Ketti people becoming the Hut.
When we first hear of Somerset, a tribe of the Hedui are dwelling
in the east of the shire. This word has the Egyptian terminal " Ui,"
which also means the proper, good, genuine. The Hedui are the
proper or true Hed, i.e. Hud or Hut. They are also the people of
the upper half of the circle, the south-eastern part. Hut (Eg.) is the
name of this upper region, and of the white crown. H utui is the
upper and right-hand half of the whole.

----

- - - - --.-y-r-...---,.--_i ____ - - - - - - - - , - -

TYPE-NAMES OF THE PEOPLE.

Hut is white and light. On the western side are the Cimbri or
Kymry; they ~re on the dark side of the circle, and Kam (Eg.)
means black; the west is the Ament. The Hedui thus claim to
belong to the primitive people who derived from Ked, Kheft, or
J aphet. In 'either sense the nomenclature is Egyptian.
The Hedui of England became the Gaulish Aedui and the Irish
Aedh. This is traceable. The Gii.Ulish Druids looked to England as
the chief seat of their religion. Both Hedui and Aedh meet in one
divine name-and these divine names are alone primordial-that of
the god Hu, whose title, as the son of Ked, was Aeddon, the British
Adonis. The priest of ...~eddon was named after him as the Aedd.
" I have been Aedd," says Taliesin, describing the transformation
of the deity from one character to the other, as it was represented in
the Mysteries. At (Eg.) is the lad, and in our English, "Jack's the
lad," the meaning is enshrined. Jack (Kak) was the god in the
dark, Hu in the light, and Taliesin, having just passed through the
change, says, "I am now Taliesin," or the radiant one, z".e. Hu.
The origin of the Aedui and Hedui and their relation to the sungod, who, as the child, was the still earlier Sabean fire-god, are shown
by the word Aedha, Greek AITHOS, Latin AEDES, and its connection
with warmth, fire, or light; also with the Hindustani ID, the solar
festival at Easter, and with OD, the Akkadian name of Shamas, the
sun-god.
The Irish ecclesiastics of this name are countless, which shows it
was of a sacred type. It is rendered Aidus by the Latinists, and by
the English it takes a return curve, and is always rendered Hugh,
the hard form of Hu. Mac-Hugh, or Magee, is the final shape of the
son of H u. Cathair Aedhas is the stone or circle of H u, and the
son of Hu is an Aed in the English church, as Bishop. Magee.
The god Hu and his followers; the Hut and Hedui, are solely
responsible for the "Jews .in Cornwall," of whom tradition tells. The
Hut with the s terminal instead of the T would become the Hus, as
children of Hu. Hu or Hiu becomes Iu. Iu (Eg.) means to go forth, as
did the son of the mother called H u and I u. The I us are the Jews.
The story is that Jews migrated to Cornwall, and worked as slaves
in the mines; this is continually repeated in Cornish books. But
. if the Jews were ethnological, they would still be the Hut of Wales,
who were called Hus or Ius. The Hebrews only got there by an
edict of language, through the sound of the letter J. The name is
not ethnological. Old smelting-houses are still called "Jews-houses"
by the Cornish people. This offers the right clue.
Hut, in Egyptian, is the white, whether metal or other substance.
Hut is the name for silver, as the white metal. The white metal,
Hut, rendered silver, most probably includes tin, so inseparable is Hut
and the white thing, the image of light and of the white god H u.
But that does not matter here. Huel is the Cornish name of a

- ---:o-c:-..:

A BooK

OF THE

BEGINNINGS.

tin-mine. This relates the tin to Hu, the white god, and Hu with the
terminal is Hut. Hut being white is also that which is whitened.
Iua (Eg.), for instance, means to wash, that is,- to purify and whiten.
This process applied to smelting and refirting ore, making the black
tin white, is Iua in Egyptian, and the refinery is the Iua-house,
or Jew-house, singular; Jews-houses, plural.
This derivation of the Jew-hou~e from Iua, to wash and whiten, is
corroborated by the fact that the smelting-house is also called the
white-house, and white is Hut (Eg.). White represents an earlier
Quhite in Gaelic ; and Chiwidden, in Cornish, is the white or Jewhouse. The Egyptian Hut, for white, had an earlier form, as Khu
is light, and Akhu is white, and with the terminal these are Khut
and Akhut. Chi-wid-den, however, rendered Khi-hut-ten (Eg.), might
mean the white house as the place of beating and spreading out thin,
to whiten or make the White, and Khi-hut-tahn is, literally, the house
of white tin.
The Chiwidden, or white house, is the smelting, refining, beating,
whiting house; and for discovering this process Chiwidden was
placed in the Christian calendar of saints. Chiwidden, as person,
can also be derived from the white god Hu. The white god and
the white substance have one name as Tahn, the Repa, and Tin.
Chi-hut-tahn is the young sun-god, the heir-apparent, who is the
white ruler, the Iu or manifester, who was Hu in the character of
Aedd0n or Prydhain.
This appearing youth also turns up in Cornish hagiography as a
companion of Chiwidden, called St. Perran, who landed in Cornwall
at Perran-Zabuloe with a millstone tied round his neck. 1 Per-ran (Eg.)
signifies the appearing, manifesting youth; it has the same meaning
as Per-t-Han (Prydhain) and again as St. Picrous (of the crossing,
where the eye of Horus or the Tahn is found in the Egyptian
planisphere), who 'was also credited wi-th the discovery of Tin or Tahn.
Kiran in the legends equates with Piran.
The spelling of the name of Kiran called the saint will enable
us to clinch the meaning. Kir or Kar (Eg.) is the course, and
An (Eg.) means to repeat, appear the second or another time.
Kiran is the great saint who in his old age went to Cornwall to
die. Cor-an (Eg.) is the repeated, secondary circle or Cor, and
he is undoubtedly the Corin or Corineus who was fabled to divide the
island of Albion with Brut in the time of the giants. 2
Market-Jew is one of the many names of Marazion connected with
the legend of the Jews in Cornwall. We have identified the Jew
with Iua, to whiten and purify; the market hyphened with it shows its
relation in Egyptian, but not by making Market-Jew the Jew's Market.
Khat (Eg.) is the name of a mine and a quarry. Mar is a region,
1

Hunt, Popular Romanc_es qf Cornwall.

Geoffrey's History, b. i. ch. xvi.

---~-----.,

- . .

~t

TYPE-NAMES OF THE PEOPLE.

a limit, a street. Mar-Khat-Iua is the region, the limit, of the mine
and- smelting-houses. Market-Jew, then, is a name of the place
solely asso~iated with the mining and smelting of the famous tin.
Different names o( Marazion tell the same tale.
Mara-Shen (Eg.) is the water-limit and the land's end, as place
of turning-back.
Mar-Kes-Iu, the form used by Leland; Mar-Kys-Yoo used by
William of Worcester, and the other spellings, Markesiow and
:Marghasiewe, correlate with the Iua or Jew in this way. Mar is
the region, land-limit, bank, as it is likewise the water-limit; Khes
is to ram, beat, pound, found, and if we keep to our determinative,
Iua to whiten, the Mar-Khes-Iua is the water-region or land-limit
of the foundry and refinery of Tin.
Norris 1 says it is a rule without exception for words ending with
Tor Din Welsh or Briton, if they exist in Cornish, to turn the Tor
D into s. Thus the Hut become the Hus, Ius, or Jews in Cornwall.
_The Jews vanish and leave us tl).e Hus or Hut, the worshippers of Hu
and children of K~d.
Mother and son are typified by the mine and metal. Kheft, the
hinder quarter, the north, the underworld, the well of source, is also
the mine. Kheft was the mine itself abraded in Khaut and Khat
(the Eagle or accented A having been an earlier FA), the mine, the
quarry; and th~ white metal, the Hu, was the child of the womb, the
K~d, Kheft, Khaut. - Kheft, the mine, still survives in the SHAFT.
. The Rut in Egypt were the race, the people, mankind. And the
word lives in the English Lede for people and _mankind. It is a
type-word in various languages of the same value as Rut. In the
names of places we have the land of the Rut~ in Rutlandshire,
Redruth, Ruthin, Rutchester, Ludershal; the City of Lud, in London,
and Ludlow. Then there are the Laths and Ridings.
The county of Kent is divided into five "laths" for civil purposes,
and these are subdivided into hundreds. The lath is supposed to
come from the Saxon gelathian, to assemble. But the Kymry and
the ''Rut," as the Egyptians called themselves, are more likely to
have brought the name of the lath, especially as the Rut is a
symbolical figure of five-the sign of five steps corresponding to
the five laths of Kent ; and as the Rut image is the determinative
of the word Khent, the south, so the country of Kent is in the south
of England.
We have the earlier orthography of the lath and leet i_n our rides,
ruts, and ridin'gs for divisions ; rod-knights, or reding-kings ; rate, to
govern, rule; rede, to counsel or advise, and the Irish raths. The
laths and leets were relics of the Rut, the race par e~cellence as the
people of Egypt, whose name of the Rut, the first, from the root
of all, is retained in our word rathe, for the earliest. The Triads
1

Cornzsh Drama, Vol. ii. p. 237.

BooK

OF THE

BEGINNINGS.

speak of the Brython from Lydaw (Britanny), who were of the

original stock of the Kymry. Both the name of Brython.and Lydaw !
tend to show the relationship. Gwydion is called the great purifier
of the Brython. 1 In later times the Brython from abroad are
distinguished from the primitive Kymry as one of the cruel races
that afflict them. 2
Now an early name of Britanny is Lydaw. Au (Eg.) is the pla::e
or country. Lydaw or Rut-au then is the land of tlie Rut, the ancient .
race. Rut and Lud are interchangeable, but Rut i~ the oldest form.
So the Rutuli of Italy are probably older than the Latin name. Also
Rhodez in Rovergne was the place of the ancient Ruteni; Rennes, of
the Rhedonis ; Rauen, of the Rothomagi.
The Scotian Fir da Leith, rendered the men of two halves, is from
the Egyptian Rut, to be divided, the men who separated from the
parent stock Rut (Eg.) means to be several, repeated. These were
the Fir da Leith. In the coal country a Leite is a joint or division
in the coal, Scottish LITH and Gaelic LUTH for a joint; that is the
sense of the divided Leith. The lathe is a division of a county, and
the lath is made by splitting.
We learn from the 1oth chapter of Genesis that Mizraim (Egypt)
begat Ludim. There were various branches from the Rut in Egypt
which spread in Africa, Asia, and Europe under the one name. In
a sepulchral inscription at Thebes the Ruten or Ludim are described
as the people of the" Northern Lands behind the Great Sea." This
name may have included the people of Lydaw, Britanny, and Britain.
The range of T~htmes III., Seti
and Rameses II. was immense both
by land and sea. " I have given thee to smite the extremities of the
waters ; the circuit of the great sea is grasped in thy fist," is said by
the god to Tahtmes. "I have given thee to smite the Tahennu, the
isles of the Tena "-the divided, .cut-off; remote people. "The chiefs
of all countries are clasped together in thy fist." 3
The oldest names of the children are derived from the motherhood.
The Ruti bear the name of U rt, the greatest, chief, first, and oldest;
the Egyptians of Kheb. The Aurit<e or Kafrit<e included two
names of the Typhonian genitrix.
The Ketti we derive from
Ked, who, as Kheft, named the Japheti. This naturally enough sug~
gests a divine origin for the Picts and Scots, who were the Kymry
in Scotland. The Welsh bear ample testimony to the fact that the
Picts were of the race of the Gwyddyl (Gadhael), whom we call the
Kymry of the second degree, that of sonship. It is well known that
Ireland was, so to say, the first Scotland, or country of the Scot. In
ancient records Scotia means Ireland. In the fabulous history of
Scotland it is said that a daughter of Pharaoh named Scota was
wedded to a Keltic prince, and these were the progenitors of the

r.;

Taliesin, "Cad Goddeu."

2 Taliesin, "The Sons of Llyr."
a Tablet of Tahtmes III.

TYPE-NAMES OF THE PEOPLE.

Scots. We are told by Hesychius that Venus was worshipped in
Egypt under the name of Scotia; by which he means Sekhet (or
Bast), called the goddess of drink and pleasure. Venus is a general
name for the genitrix, and Sekhet, also identified with the element
of heat, is one of the two characters of the Great Mother. The Irish
Bridget will help us to recover Scotia in the isles, in Ireland first and
Scotland afterwards.

,
One part of the p-rocess in converting the Irish was to take their
anCient deities, the devil included, and transform them into Christian
saints, and as saints they have figured in the calendar ever since.
Thus the mythical Patrick appears to be id~ntifiable with the god Ptah ;
not but that there may have been a priest of Ptah named Patrick.
The Rekh (Eg.) is the Mage, wise man, priest, and there may have been
one or many Ptah-rekhi, the priests of Ptah. Patrick, or Ptah-rekh
is probably the hard form of the Paterah known as ~ Druidical title.
Attius Paterah, the friend of Ausonius, was a Druidical Paterah or
Patrekh in this sense; he who was said to have been STIRPE SATUS
DRUIDUEN GENTIS ARMORICA!:,' and the companion of Dyved.
When the original Patrick landed in Ireland, the country was ruled
by Niul of the Nine Hostages, who may possibly be a form of the
Welsh Ner, Budd Ner. Budd answers to the Put circle of the nine
gods, which was represented by the Bed of Tydain, in '{ad A wen, the
father of the nine British muses. Ptah was the framer of the Put
circle of nine in the solar reckoning, and division of the dry period.
It is not necessary to claim the sacred title of Budd as denoting a
form of Ptah, but we certainly have Ptah as the "old Puth." The
title of BO.dd is written Vytud and Vedud by Cuhelyn, and it is also
assigned to the goddess Ked. Now, in the hieroglyphics, Fut, the
earlier form of Put, signifies the circle of four quarters which preceded
the Put circle of the nine gods.
Nial of the Nine denotes the second of these two, and this was the
order of things when Patrick came to Ireland. Also, there is a
character that figures in " Hanes Taliesin " as " Bald Serenity," a
form of Ptah, who is pictured as bald or wearing the close-fitting
skull-cap, the sign of baldness. Bald Serenity had his abode in the
middle of a lake or mere. Ptah carries in his hands the Nilometer
sign, the emblem of serenity, as lord of the waters. Ptah was the
former of the egg, and a daughter of "Bald Serenity'' was named
Crierwy, the " token of the egg," also the manifestation of the egg.
The Pudduck is a frog, and Ptah was in one form the frog-headed
deity, the biune being whose likeness was reflected in the twoBudd
fold nature of frog on land and tadpole in the water.
seems to be the British Buddha, and both are probably derived
from Putha, so that Pat may be the living representative of Ptah.
Patrick is said to have been christened Succath or Sacher by his
1 Auson. Prof. iv. and x.
2 Davies, Myth. pp. 116, 118, 189.
VOL. I.

H H

A BooK oF THE BEGINNINGs.

parents. The Sekht (Eg.) is the ark of Sekari, and Sekari is a title
of Ptah ; PLh-Sekari is the Ptah of the Sekhet or ark, the silent
or mummy form of the god. Paterah was the companion of Dyved,
or Hu, the solar Tevhut, who was the son of Ptah.
Patrick was accompanied by St. Bridget, she whose fire was in the
keeping of nine maids, and surrounded with a renee of a circular
form, the Put circle of the hieroglyphics, the divine circle of the
nine gods ; "Put" being the name of number nine.
Nial of the nine hostages looks like the ruler of the Put circle
of nine gods who was Ptah in Egypt. If historical, he would be affiliated to that system of reckoning by the solar nine, which includes
the partition of China into the nine divisions of Yu.
She~lah-na-Gig is sometimes called Patrick's mother, sometimes
his wife, and is an Irish form of the Great Mother Sheelah's day
is March 18th. Sheelah as the mythical mother is known by the
figures called "Sheelah-na-Gigs," very primitive and plain in their
meaning.
These were portrayed over the entrance of ancient
churches, and formed in one particular part a hieroglyphic Ru, the
typical mouth or CTEIS which Sheelah pointed to as the door of life.
Kekh (Eg.) means a sanctuary, in English a church; the Chech is
a stone chest, kist-vaen or cromlech, and the birthplace supplied the
type of the burial-place. This gave appropriateness to the Sheelahna-Gigs being portrayed as the way of life over the church-door.
Sherah (Eg.) means source, the waters o(source. Serah (Eg.) isto
reveal and exhibit. Sheelah-na-Gig may mean the revealer of source
in the sanctuary and birthplace. Sheelah is a goddess of drink and
pleasure, as was Bast (Eg.), who exists as the Bebaste of the Irish
mythology; therefore it may be inferred that Sheelah the revealer and
Beb~.tste are identical.
Sher (Eg.) means to breathe with joy, which
the Irish do on Sheelah's day, and the shamrock worn on Patrick's,
the previous day, is drowned in the last glass of whi.sky on Sheelah's
night to her immortal memory. Further, Sheelah-na-Gig ought to
enable us to read the name of Bridget. Ket is the womb, the birthplace personified in Ked. The Sheelah-na-Gig exhibits the Ket.
Brid is a name of Prydhain, the child. Brid-get may therefore be a
personification of the mother of Brid, Brute, or Prid, the manifester as
the solar son.
In Scotland Bridget was known as Scota ; she is called Scota by
various writers. 1 Scota, the wife of Patrick, adds to the likelihood
of his being the god Ptah, for Sekhet was the consort of Ptah, the
m~ther of the solar son,-the Egyptian Pridhain or reappearing
youth,-and she, like Bridget, was the goddess of fire. 2
The month of Choiak was sacred to Sekhet and her festival. In
the sacred year this answers to our October-November. And in
1 Jameson, Hz"story of the Andent Culdees, p.
pp. zoo-zs r ; and Nz"mrod, vol. ii. pp. 639-645.

109-

See also Valiancy, Colt. Hz"b.

2 Ib. 189.

TYPE-NAMES OF THE PEOPLE.

the Roman ca1endar the principal festival of Bridget is celebrated on
the 7th of October.l
. The Scottish Scota, Bridget, once identified through Patrick with
the Egyptian Sekhet, ought to help us still farther north.
For
Sekhet was a name of the lioness-headed goddess Pasht, Pekht, or
Peht. The consort of Ptah takes two forms as goddess of the Two
Truths of the north and the south. As goddess of fire in the south
she is lioness-headed ; as goddess of moisture in the north she is
cat7headed ; the one is named Sekhet, the other Pasht, Bast, Pekht,
Peht, or Buto. Bl}tO, in the north, is the cat-ht>aded form of the
genitrix, and BAUDRONS, the Scotch name for a cat, retains that of
Peht or Buto, the cat-headed goddess. Butha is also an Irish name
of"the moon.
The Irish goddess of moisture is called Be-Baste ; that is, Bast or
Pasht of Egypt ; and Scota (Bridget) is the fire-goddess, that is, Sekhet.
These are the two divine sisters in the Ptah Triad, the plural form of
the genitrix. The gist of. all this is that the names of the Picts
and the Scots meet in this goddess, who is Pekht in one form as the
divinity of the northern frontier and Sekht as tne mistress of fire in
the south.
If we were to derive the Sgiot or Scot from Sekhet the goddess,
then the Sgiot-ach of the Scotch probably comes from the Akh (Eg. ),
meaning the illustrious, noble, honourable sons of Sekhet (Scota), who
is recognized on the monuments as the goddess of pleasure and drink,
ergo of whiskey, the fire-water; spirit and fire being synonymous in
the symbolism of the Two Truths.
The Scotch were anciently called Cruitnich, the Corn-men, the cultivators of com, and the word Cruitne is extant as the name of a place
called Crud en. Sekhet is an Egyptian name of corn. We hear of the
Picts and Scots as the painted men, and Sekht signifies the painted. The
Gaelic Sgod, a dweller in woods and forests, answers to Sekhet (Eg.),
field and forest. The Picts and Scots are generally coupled together;
Pekht and Sekhet will enable us to make a geographical distinction.
Pekht denotes the hinder, the northern part. Peh (Eg.) is the
rump. The Pukha was the infernal locality of the under-world.
Pick~a~back is a pleonasm of hindwardness. Pest (Eg:) is the Pes, the
back, and in Gammer Gurto1t's Need/ewe read, "My Gammer sat down
on her Pes." Pes, Peh, Pekh are forms of one word, back. The Picts
therefore were the people of the hinder part of the land, the Egyptian
symbol for the north. Khebt has the same meaning, and in Kent a
Gipsy (Kheb-si) is still called a Pikey. The Peak in Derbyshire has
been shown to be a type of the hinder part, and in the Sazo1z Chronicle
the men of the Peak are called Pec!:::etan. They, too, were Picts
according to the naming from the north, the genitrix Pekht being a
later form of the Goddess of the North who was the earlier Kheft.
1

Roman fifartyrologie according to the Reformed Calendar, by G. K., 1627.

H H 2

BooK

oF

THE

BEGINNINGs.

Sua, the south, is an abraded Suka, and with the terminal T, Sukat is
synonymous with south. The Scot was localized as the southerner of
the two.
Pasht and Sekhet are a form of the twin-lions of the equinox
facing the north and the south. Our Pash or Pasch of Easter is
named after the goddess who presides at the place of the equinox,
the Pekha, in her dual form. The Pekh or Bekh was the solar birthplace at the time of the vernal equinox.
The western equinox is represented also by her name, although the
date is now belated. The Monday after the roth of October is called
Pack-Monday; on this day bears were baited, and dogs were whipped.
Formerly a number of cats used to be burned to death on the Place
de Greve, Paris, in the Midsummer fire of St. John. The cat-headed
Sekhet was the Egyptian goddess of fire. The bear was a type of the
ancient outcast mother as well as the dog, both having been symbols
of Sut-Typhon. Poke-day in Suffolk is when food is divided and
portioned ou.t among the labourers. Pekh (Eg.), is food, and to
divide.
Pekhappears to have left her name in the county of Buchan. Her
image survives in the red lion of Scotland, red being the colour of the
no~thern, the lower crown, and of the female lion represented by Pekht.
The wonderful temple at Bubastis was made of red granite. Bede
wrote the name of the Picts as Pehtas, and in Egyptian Pekht became
Peht.
The twin lioness (or the lioness and cat), as Pekhti, represents
double might and vigilance ; Pehti means vigilant and foreseeing.
This meaning is modified in our word peke, to pe_ep, pry, and peer
into. . Pekht was the watcher, and in one of her two forms she must
have watched from "Arthur's Seat," Edinburgh, where the dim outline
o( the lion is not solely drawn from imagination, although the work of
man has been almost effaced by the work of time. It is obvious too
that this was Sekhet, the goddess of fire, known as Scota (or Bridget),
who tended the fire with her nine maidens, at Edinburgh, the maiden
castle.
MAl (Eg.) is the cat-lion, ten is the elevated seat, the throne, which
in the hieroglyphics is lion-shaped. And Edinburgh was the m:tiden
city, ergo not only the circle of the nine maidens of Scota, but also
the seat of the cat-lion.
The MAl is also the lion rampant of Scotland, and has its tail
between its legs and thrown over its back.
Lastly, in the arms of England the lion and the unicornare united
in a common support, and the unicorn is a type of Typhon, the one..
horned, the Ramakh (hippopotamus or rhinoceros), called the my
thical unicorn, the ancient Kheb or Kheft of Egypt and the Ked of
Britain.
In the eastern part of the territory of the Rhobogdii, i~ Ireland,

TYPE-NAMES OF THE PEOPLE.

says Richard of Cirencester/ was situated the promontory of the
same name; their metropolis was Rhobogdium. Rru (Eg.) is a
name for the children. May notthese Rhobogdii have been the Rru
as children of Pekht, the dual lioness? Pekht in the form of the twin
lions, also named the Rhiu, was seated on the rock of the horizon
called the Ru as the place of the lions or Pekhti.
The Rru-Pekhti should be the children of the goddess Pekht, unless they called themselves descendants of the Pekhti. Either way the
promontory of Rhobogdium repeats the Egyptian imagery.
Bast, the goddess of drink, has given us some names connected with
drinking. To booze is to drink deeply. A bussard is a great drinker.
A basking is a drenching. The bush was a symbol of drink at the
alehouse door. Afterwards the wooden frame of the signboard was
termed the bush.
Grose says buzz, to buzzer one, signifies to
challenge a person to pour out all the wine from the bottle into his
glass, and to drink it, should it prove more than the glass would
hold. It is said to a person who hesitates to empty a bottle that is
nearly out. To buzz is to empty the bottle, and the buzzard is the
coward who refuses. Bes (Eg.) is the inundator or swiller.
Bast as goddess of pleasure is our divinity of bussing. To bus.~ is
to kiss, conjoin; to baste is to tack together. To Bast we owe the
bastard. To bask is pleasure. Baskefysyke 2 is a name of fututio.
Bagford mentions an image that once stood at Billingsgate. The
porters used to ask the passers-by to kiss the same, and if they refused, they were bumped on the seat against it. He calls it a post, and
intimates that it represented some old image that formerly stood there,
perhaps of Belin. Bagford adds, "Somewhat of the like post or
rather stump was near St. Paul's, and is at this day called St. Paul's
Stump." This is probably alluded to as the BossE of Billingsgate in
" Good News and Bad News."
" The- Water-workes, huge Paul's, old Charing Crosse,
Strong London bridge, at Billingsgate the BOSSE." 3

The BOSH is figure, the Egyptian PESH a statue.

We can recover the BOSSE as the seat of Bast.
Besa (Eg.) is a name of the seat or of seats. Pest (Eg.) is the
back,spine, seat. The Bessy who was Bast made a special symbol of
the cow's tail. The gate of Belin, the birthplace of the son, was
repres-ented by the BOSSE or Bast, the hinder part, and those who
would not BUS her in front were bumped behind.
Pekh, the goddess of pleasure, is possibly invoked in the expression, "an' it please the Pix," i.e. if Pekh please, for she was terrible
at tirr.es ; in the character of Sekhet she was the punisher of the
1

B. i. ch. viii. 11.

3 By S. R.

1622 ;

2 Cokwold's Daunce, i. n6.

Brand, " Kissing the Post."

470

BooK oF THE

BEGINNINGS.

wicked. Her name is sacred as that of the Pyx, the ve.;sel in which
the host, mass, or consecrated wafer, is kept. The pyx is an emblem.
of the womb, and Pekh, later Bekh, is the birthplace-, where the bread
was BAKED. Mesi (Eg.) is a cake, Mes-t is the womb, and Mes means
to engender and generate the child ; the pyx with the bread itr it
represents the mother and child ; but the mother signified by the
name of Pekh, the goddess of Pasche, of bussing, of pleasure and
drinking, is the old cat-headed Puss or beast. Ki.;sing the PAX after
the service, according to the Ritual of Rome, is a survival of kissing
the Bosse-Image of PEKH as the goddess of the Easter crossing.
The fairy is a diminutive of early deity, and Pekh also survives in
the form of a fairy, as the Piskey or Pixy of Devonshire and Wales.
A man wlw is glamoured, it may be with drink, is still said to be
Piskey-led ; the goddess of drink thus protects her followers, or plays
the devil with them, as the Puck or Pouke.
The lioness-headed Pekh (Pasht), who was both Pekht and Sekht,
mother of the Pict and Scot, was one of the very ancient deities of
Egypt, but not the oldest.
The Goddess of the North and of the Bear is the most ancient
form of the genitrix, first, oldest, and chief, as her names declare. She,
as the present writer contends, passed into the form of U ati as Goddess of the North, who had her sanctuary at Dep (Tep, the first), at
the extremity of the Rosetta branch of the Nile,. and who, as U ati
the dual one, bifurcates into Pasht and Sekht of the solar myth. Sekhet
also has the title of Urt, the great goddess, who had been Ta-Urt.
The secondary stage of the lioness goddesses is well shown by the
two lions that draw the car of Kubele, the Great Mother, the Kheb.
of Egypt.
There may be some sort of g~uge in this naming. If the ethnological titles follow the order of the divine dynasties, then those who
claim from Ked are primeval, whilst those who date from Pekht and
Sekht of the lioness type are in a second or a third degree of descent
from t):le beginning. This assimilation to the divine order is likely to
afford some guidance in seeing that the Pict and the Scot were offshoots from the Kymry of Britain, who claimed to be the children
of Ked. Thus, when we meet with the Atta-Coti in Scotland, and
know that Atta (Eg.) is the father and typical ancestor, it looks as
though the Atta-Coti still claimed in another country to belong to
the original race of the Ketti. The Catini, or Gadini; may likewise

have claimed descent from Ked.

Here for example is an illustration by which the tentative tentacles appear to hold fast in another bit of anchorage .in the heavens.
We are told there was a Scottish tribe during the Pictish period
named the SELGOVJE, in the West of Scotland, their western boundary
being the river Dee, and their southern limit the Solway Frith. 1
I

Eucyclop. Brit. 8th ed., article, Scotland.

TYPE-NAMES OF THE PEOPLE.

471

Selk also is an Egyptian goddess who was connected with one of

the four quarters, as she is found conjoined with the four genii ;
which quarter is shown by the scorpion borne on her head. Selk
means the scorpion, once the sign of the western equinox; and Serkh
is the hole, the opening of the Ament in the west. The Selgovre
were the people of the western quarter. Afa (Eg.) means born of.
Selk-afa is born of Selk. Her name is also found in Sark. Selk (or
Serk) is a goddess of Dakheh, in Nubia,l the Dog-star was sacred
to her, which takes her back to the primal motherhood.. The name
of Dakheh reminds one that Bridget was said to be a daughter
of Dakha.2
The Picts disappeared in so mysterious a manner because they
never existed in the distinct ethnological sense supposed.
The Kymry were the first known people in Scotland; they preceded the Pict, Scot, and Gael; the appearance of the Picts in
the north of the country is strictly connected with the disappearance
of the Kymry, and will account for it. The disappearance is but
the submergence of the name of the Kymry in that of the Picts
and Scots. The Kymry being the original race that inhabited
Scotland, bifurcated into the Picts and Scots. The Picts vanished,
and the Scots' name spread over the land. In India we find the
same thing occurs under the same names. Dr. Bellew 3 has recently
called attention to the fact that in Afghanistan large sections
of the Afridi people and the family of the Khan of Kelat are
called the KAMARr, whilst the inhabitants of the "Pukhtun-khwa
country " are designated Pacts and Scyths, the equivalent for our
Picts and Scots. The name of Pukhtun-khwa, rendered by Egyptian
from Pukht, divided in two, and Ka, for country, recognizes
that division north and south of the bifurcating race, as in Scotland, and as in the land of Egypt. Here, then, are the Kymry in
India, as in Scotland, dividing into the people of the two lands (of
Egypt) called North and South, whence the Picts and Scots. Ari
(Eg.) denotes the companions, fellows, the family, as in Kabiri,
the Seven "Ari" of Kheb, the goddess of the Great Bear. The
Pict and Scot, or Pact and Scyth, follow and correspond to the
division of the heavens by north and south when the solstices only
were marked and reckoned by, and the Great Mother was represented
by the two divine sisters, who in one system were Pekht and Sekht
of the lioness type of the genitrix. We need not, therefore, be surprised to meet with the Logari of Logar in India answering to the
Logrians of ancient Britain. For Dr. Bellew also finds the Logari,
whom he parallels with the B_ritish LOEGRWYS. The Logari (Rekhari)
2 Valiancy.
Wilk, pl. 55
7he Races of Afghanistan: bdng a Brief Account of the Principal Natons
inhabiting that Country. By Surgeon-Major H. W. Bellew, C.S.L, late on special
political duty at Kabul. (Calcutta: Thacker, Spink, and Co.)
1

BooK

o1r THE

BEGINNINGs.

are the Ari, children, fellows; and Rekh denotes the race, or the
people of a district. The race of KHEFT or Ked may also be
found in India in the CHEDI, a very ancient people who lived in
Bundelkhand, and were famous for their close attachment to ancient
customs, laws, and religion. In both directions the naming must have
been carried out from one source, which was the land of Kam, C,M, or
Khebma, as only by the Egyptian mythology and language can the
facts be interpreted. It is this unity of origin in Egypt that has
created the glamour concerning the lost ten tribes who have been
discovered in so many lands, including Afghanistan. There is a
common source for the people, the mythology, and the naming. The
AFRIDI folk, found in India at the head of the KamaJ;i, the Pacts
and Scyths, may now be claimed as a form of the Auritce, Afruti, the
primal Kafruti of Africa, and the brotherhood of the Kamari, Kabiri,
Abroi, and Kymry goes back to the unity of the black race.
Before Ccesar landed in Britain, the people of Dorset were known
as the Morini and the Durotriges. The Morini (in Egyptian Meruni) are the -inhabitants of the water-region and the land-limit. Ter
(Eg.) is the extremity of the land, the frontier. The T adds the
article the, and Rekhi signifies the people of a district. The Terutrekhi or Durotriges are the people of the district on the water-frontier
at the limit of the land. Rekh (Eg.) gives us a type-name, but one
somewhat difficult to utilize. For the Rekhi may be the architects,
builders, metallurgists, refiners, time-keepers (Druids), teachers of
various arts and sciences. They are the magi, the learned, the
knowers, and experts.
Rich borough, at the navigable estuary of the river forming the Isle of
Thanet, yields the Borough of the Rekh. Buru (Eg.) is the high place.
Here was the Roman haven of Rutupia and the Urbs Rutupice of
Ptolemy, described as one of the chief cities of Kent, and commonly
supposed to have been one of the first Roman stations in England. The
name proves it was one of the first Egyptian stations. Ru is the gate,
road, way. Tepi means the first, the point of commencement, and from
this initial point proceeded the Watling Street or Way, the Ru which
as primary is in Egyptian Rutupi. The castle of Rutupi on Richborough Hill is said to exhibit a more perfect specimen of Roman
military architecture than is found elsewhere in Britain. But is not
.that owing to the Rekh (builders) who preceded the Romans?
Rutupi is not only the point of commencement for the great road,
as Tep is the sacred hill, also written Tepr, i.e. Thabor, our Dover.
The hill of Rutupi stood by the bay,-whence the Romans procured
the famous oysters mentioned by Juvenal, 1-which is now mere
marsh-land. As Teb (Eg.) is fish, and Ru a pool, RUTUPI may also
denote the oyster-bay. It is not necessary to prove too much, but
such is the fundamental nature of Egyptian naming.
1 "

Rutupinove edita fundo."

TYPE-NAMES 'OF THE

PEOPLE. -

473

Ragre, the chief city of the Coitani, was a name of Leicester; thus
Ragre and Leic permute in the Ster or Kester of the Leic or Rekh.
The Logi also inhabited the north-east part of Sutherlandshire and
the south-east of Strathnearn. A people named the Regnai, Ptolemy's
P'f}'YVOt, were in possession of Sussex and Surrey before the Romans
came and were powerful enough to maintain kind of independence
afterwards. Tacitus mentions their king Cogidubnus as a faithful ally
of Rome. Regnum, the modern Chichester, was the capital of the
Regnai. Rekh-uni (Eg.) are the native Rekh. As the Rekh were,
amongst other things, masters of the art of smelting, and as the
Weald of Sussex was famed from time immemorial for its ironworks,
it is possible the Rekh in this instance signifies the workers in metal,
the Regnai being of the old race (Rekh) of Knowers.
But we can get in a little closer. The Rekh is the brazier and
smelting-furnace. Nai is the Egyptian plural. The Rekhnai, the
plural Rekh, signifies the smelters, and furnace-men. Khekh-tebn
(Eg,), the equivalent of Gogi-dubnus, is the ruler of the division. or
circle.
Creklade or Greeklade, not far from Oxford, is famed in ancient
traditions as the place to whiCh certain Greek philosophers ca~e with
Brute. Drayton remarks that the History of Oxford in the Proctor's
Book and certain old verses 1 affirm this, and that both Creklade and
Lechlade (the physicians' lake) in this shire derived their title from
these Greeks and Lechs or Leeches. Once we get the Greeks and
Brutus out of the way, we can better interpret the obscurities of
tradition. Our Lechs are the Egyptian Rekhi, the learned, the wise
men, the mages, the men of science, physicians and astronomers,
builders and metal workers. Rat, the equivalent of our lade, a place,
means a pla.ce, to plant, make fast. Lechlade, i.e. Rekh-rat, is the
settlement of the Rekh. The Roll-rich stones, in the same county,
mark another place of the Rekh. Rer is a circuit, cirde, to go round.
The stones formed a circle of the Rekhi, who were also masons,
builders, and religious teachers in Egypt.
The name of Crek classicized into Greek is probably derived from
Kha, a book-place, an Altar, and Rekh. Kharekh would naturally abrade into Crek, and be as naturally read Greek. Creklade
is thus the college of the Rekh. The magi of Egypt are the pure
wise spirits and intelligences. And the Rekh exists with us as the
Rook, a name for the parson. The Rekh, the pure wise spirit, has
for determinative the Rekh bird, the Arabic Roc, a mythical bird.
The Rekh is the Phrenix, the ancient bird-type of transformation.
This Rekh becomes our ancient and wise bird, the rook. Thus we
have the Egyptian Rekh in several forms.
At Caiplie, near Fifeness, in the parish of Kilrenny, Scotland, there
is a cave with sculptured walls. The name Caiplie is modernized from

Leland. ad Cyg. cattt. in Iszde.

';

---

474

A BooK

OF

'

--;---~---.-~-~---__,.,._--.

THE BEGINNINGS.

Caip-lawchy. The Egyptian equivalent will be KEP-REKHI, and

Kep is the concealed place, the hidden sanctuary ; Rekhi, the wise
men, pure spirits, knowers, the mages. "Kar-remui" signifies the
astronomers as namers of the star-courses, from Kar, a course, an
orbit, and renn, to name.
Another of these caves is found at
Dysart, which name in the same language reads Teb-sart, the cave
or place of the sowers of wisdom and science. In the name of Rugby
we probably have the Bi (Eg.), a place of the Rekh, the learned.
Leighton-Buzzard is a town near Asbridge. Leigh-ton. denotes the
"ten" division, seat of the Rekh. The Buau (Eg.) were chiefs,
heads, archons. Ser is to arrange, organize, dispose, distribute,
amplify, augment, conduct, console. Sart is to plant, grow, sow the
seeds of wisdom and science. The Buau-sart were the chief ministers
and officers of the Rekh, Leighton being the centre of a settlement,
the boundary of a shire. Rickmersworth introduces another name
of the Rekh of Egypt in the Mer, plural Mert. The Mer was a
monk, a person attached to a temple. Mars-worth is possibly the
worth, a nook of land belonging to the Mert, in the English plural
. the Mers. Thus Rickmersworth would be the enclosure of the Rekh,
the wise men, mages, pure spirits, who lived the monkish or Mer life,
and whose sanctuary, park, pavilio!), a retired nook, was ~t Marsworth,
and. Rickmersworth. In Domesday, however, the name appears with
the Egyptian masculine article prefixed as Prick-mare word, that is,
"The-Rick-Mer-worth." P-rick-mer-worth was held by the abbot of
St. Alban's. St. Alban's held the manor in demesne, and this may give
another meaning to the Mer. The Mer is a !?Uperintendent, overseer,
governor ; Morien, a name given to the builder of Stonehenge by the
Welsh Barddas may have been the superintending Mer in this sense.
The "Fomorians" is one of the Irish typal names of the race. Fumeri-uni (Eg.) are a large number of inhabitants inclosed and
governed , equal to a claim of being civilized. Moor Park is at Rickmersworth, and Park in Egyptian is Hert, our worth, a nook of land
enclosed. Rekh-Mer might signify the prefect, superintendent of the
Rckh, who was modernized into the abbot of St. Alban's, and if so,
. the Hert would be his place,. as park, garden, pavilion, whence Moor
Park.
The time came when the Welsh specially distinguished England
as the land of the Rekh. Lloeger is the name for England known to
the Barddas. The Britons divided the island into Lloeger, Cymru,
ag Alban. When shut up in Wales, that district constituted three
regions, called Gwynedd, Pywys, and Dehenbarth, which were distributed into a number of Cwmmwds, Trevs, and Cantrevs. But in the
first Triadic division England is Lloeger. " Lloegyr," says Lady Charlotte Guest, '.'is the term used by the Welsh to designate England.
The writers of the middle ages derive the name from the son of
the Trojan Brutus, Locryn, whose brother, Camber, bequeathed his

TYPE-NAMES OF THE PEOPLE.

475

name to the principality. But from another authority, that of the

Triads, we learn that the name was given to the country by an
ancient British tribe, called the LLOEGRWYS. 1 Lloegrwys is a form
of the Logrians of Lloeger.
This brings us to the original type-name of the Rekh or Lekh,
which may afterwards indicate the calling, but primarily it means
the Race (it is the same word), as the descendants. Just as the Irish
Laegh is posterity, or LUCH, offspring; LUCHD, Gaelic, people.
Cormac Mac Cullman 2 derives the OrbRAIGE as the descendants
(raige) of Orb or Orbh, RAIGE meaning posterity or race. O'Donovan, in his commentary on this, says:-" Orbh was the ancestor of
the people called Orbraigh, who were descended from Fereidhech,
son of Fergus Mac Roigh, King of Ulster in the first century."
The Irish Orb here represents the Egyptian Kherp, to be first, chief,
principal, royal, consecrated. The Orbraigh were the royal race.
The Lloegrian race of England were the posterity of the Kymry,
corresponding to the Logari of Afghanistan as the race, the descendants of the Kamari and Afridi. - The primeval unity of the Lloegrians
and Kymry in race and religion is acknowledged in the Gododin_a by an
address to the universal goddess Ked, "0 fair Ked! Thou ruler of
the Lloegrian tribes." The Lloegrians were one in religion after they
were divided by new ethnological lines of demarcation in Britain.
Lloeger rendered by Rekh-r means the division of the Rekh. All
we can say of them further is to repeat that they include the magi,
the metal-workers, the builders, the doctors.
They gave us the Rike, the master, the governor; the Leech, the
Laghe-man (lawyer), the Lake (player and actor). The Lace-maker
and Lacking (fulling), Lake and Lockram (kfnds of linen), Leach
or purified brine in salt-making, Leches for cakes, and the Loker or
carpenter's plane;!, are named after them.
The Scottish Picts' towers are called Brochs, and as these are
built in contradistinction to the caves and holes, it may be the Rekh
(Eg.) enters into their name. The Rekh is an architect and builder.
The Pa (or B) denotes a house. The P-rekh would be the house that
was built, and the Brick would be named in the same way as th_e
means of building. Further the Rekh is the furnace, and the brick
is burnt. So read, the PA-REKH would be the burnt house, and the.
Brock may not only have been the ereCted house but also_ the
vitrified fort.
The Rekh (Eg.) as people of a district apparently supply the
English Ric as in Cyneric. This became a kingdom in the German
Konig-reich, but the earlier Cyneric was derived from the Rekh or
people of a _district who were of kin and formed the gens. The
Bishopric is now the onlyword with this ending in ric, meaning rule
and sway. But is the ric compounded with bishop identical with the
1

The Mabinogivn, p.

210.

Glossary; ninth century.

Song 25.

.,

BooK

oF

THE

BEGINNINGS.

ric in Cyneric? Not necessarily. The Rekhi (Eg.) are various. They
are certain people of a district, and may he a religious order, as the
magi, the knowers or men of learning. The ric of the bishop may
therefore denote his sway and dominion over the Rekhi or the rooks.
But as the Rekh or people of a district are also the race, mankind,
at first in the gens, and then generally, the ric becomes secularized,
and Cyneric and Bishopric are two distinct forms of the Rekh.
The origin of the SHIP, as in fellowship, can be traced far beyond
the verb SCAPAN, to shape. Ship is no doubt akin to shape, but there
is an earlier source for the word. The Sep (Eg.) were a body of
persons belonging to a religious house. The Sepa was a district, a
country. This in the earlier form is our scape in landscape; SHAAB,
Arabic, a large and noble tribe; SzczEP, Polish, family, tribe, race ;
SIBBO, A.-S., race or relations; SUBA, Hindustani, a province.
Skab (Eg.) means double; to Kab is to double and redouble.
The Sheb image of the second, life is the double. Whence the Kab
(Kab-t) is a family. With the S prefixed, this is the Skab, Shah, or
Ship, as a companionship or fellowship, from the redoubled fellow or
companion; this is the German Schaft, equivalent to Kabt, a family.
In Hebrew the tribes are Shebt. This was the Sept, as the English
clan, race, or family, that proceeded like the seven stars from the
common genitrix. SHEFT (Eg.) means order, and a section ; ZEPPET,
Circassian, foundation and ground work; SHEET, Hebrew, tribe or
tribes; SAFEDD, Welsh, the fixed state; SAFT, Scotch, a rest, peaceful;
HEPT, Eg., peace, number seven, and the ship; SEPTUM, Latin, an
enclosure ; SAPTI (Eg.) to construct, wall in.
The Sept in Swahili is the Kabila, like the Arab tribes of that
name ; in Turkish the Kabile is a clan, tribe, or Sept. The Gbalai
in Gbandi is a farm. The Zincali Chival is a village, the Latin
Cubile, a bed, a place of repose. The Welsh Gefail is a smithy; the
Swahili Cofila, a caravan ; the Cornish Ceible and English Coble, a
barge or flat-bottomed boat; Malayan, Kapal ; Irish, Cabal, a ship;
Gaelic, Cabail ; Kuff, German, a kind of vessel, with a main and mizen
mast; Evu, Adampe, canoe; Uba, Ibu, a canoe; Abies, Latin,
ship; Kufe, German, tub; Keeve, Scotch; Cuve, French; Kufa,
Polish. An old tub is a nick-name for the sailing vessel.
The root of the matter in relation to the ship and number seven
is that the first ship in a double sense was the constellation of the
seven stars, the Sept or Kabt of the Kabiri, and all forms of the
name lead back to them, and to the genitrix Khebt or Khepsh. Seb-ti
(Eg.) reads five-two, or seven, and this companionship of the seven in
heaven was copied on. the earth in the Sept, Schaft, and the Ship of
the companions, or companionship.
MACCU, MAQVI, and MACWY are different forms of a word frequently found in the Ogham inscriptions of Wales, as in MACCUDecceti, MACU-Treni, MAQVI-Treni. In the Irish and Gaelic Mac

TYPE-NAMES OF THE PEOPLE.

477

it has come to signify the child, the son of. But the individual is
not primary ; the gens, tribe, or clan is named first, and the word
ending as Mac can be traced backwards. Maga, Cornish, is to
feed and nourish. MAG, Welsh, to breed, nurture, rear, and bring
up; MAEG, English, a kinsman or blood-relation; MAIKA, Hindustani, kindred, relations, the mother's family. And in the Irish Book
of Armagh 1 Maccu or Mocu has the force of gens or clan, and interchanges with the word Corea, people, in Mocu-Dalon and Corcadallan ; Mocu-themne and Corca-temne; Mocu-runtir is rendered
by the phrase, "de genere runtir." Magad (Welsh), a brood, follows
Magu, to breed, and Magad is identical with the so-called AngloSaxon MAEGETH for the family, tribe, people, which is the Egyptian
Mahaut, earlier Makhaut, meaning the clan, family, COGNATE,
with especial reference therefore to the motherhood. The Magad,
brood, and Makhaut clan of blood-relations, belong to the earliest
sociological types, hence in the Quiche language Machu means very
old. In Zulu Kaffir, Makade denotes a very ancient thing, and in
Arabic MAHKID is root-origin. The Maccu or Makhaut is the clan,
gens, family, or community, and the Mocu-Druidi or Maccu-Druidi
were the Druidic clan, family, community. The Mocu-runtir was
the clan that had their cattle (run, Eg.) in common; ter being the
whole people, all. DaHan seems to be the same word as runtir,
reversely compounded. In Ar-magh the name is localized, and as it
is on the hill, the Ard may be the Egyptian ascent, and as Art is also
the ceremonial type, Armagh may denote the place of a religious
family, the Makhau, on the height. Possibly the Vi in Maqvi may
stand for the Egyptian Fu or Fi, meaning numerous, and as the Welsh
QV passes into or comes to be equivalented by the letter P, Magvy is
the later mop and mob; the mop being an assembly of servants at a
fair waiting to be hired ; the mob, an indistinguishable multitude, yet
represents the many, the common family or Makh. The fact and
relationship of tlie Makh is shown by the "MAGBOTE," a fine for
murdering a kinsman. It also exists in the Magdalen, an asylum,
whilst its hieroglyphic sign is extant by name in the mace. Every
early name shed by the human being has been applied elsewhere in
the animal kingdom or in other domains. Thus the societary phase
represented by the Maegeth in English and the Mahaut (Makhaut)
for the dan in Egyptian is now represented by the MAGGOT, which
bears the name and continues the type of the Makhaut as an indistinguishable swarm or multitude, that bred like maggots, and were
massed under a clan-name, a Mac-something or other. Moreover, the
human Makhaut or maggots worshipped a god of the same status as
their own, a maggot deity-the same process of naming applies to
the divinities as well as to animals, reptiles, or insects-and in the
CROM-CRUACH the Irish adored the maggot-god. Crom in Irish
1

9, a,

2;

13, b,

2;

q, a,

I.

A BooK oF THE BEGINNINGS.

means a maggot, and O'Curry says the name of the celebrated idol
of the Gadhael signifies literally the "Bloody Maggot.'' But if we
render it the maggot of blood, we obtain a kind of synonym for the
MAKHAUT, which was a family, or clan of cognates founded solely on
the tie of blood, originally on the mother's side. The motherhood of
the family under this name was doubtless represented by the Irish
goddess Macha, the Egyptian Makha, who holds the two vases in
her hands, or Meh, a name of Hathor, the habitation. This naming
of the family, the place, and the person had been applied in various
lands. The mother and her emblem typify the abode. In Kaffir the
Mai or MAKI is the womb ; MACA, Tasmanian, the molls Veneris;
MACA, Fijian, the same; MAKAU, Maori, the female; MACHHA,
Khaling, the old woman; MAKU, Timbuktu, the womb: MKE,
Swahili, the female as producer; English Make, German MACD, and
Egyptian MEHT. In Swahili the Makao is the abode; in Hindustani, the Macka is the MATERNAL mansion; Magha, Sanskrit, a
typical house; MuK, Akkadian, a building; MocHA, Sanskrit, an
enclosure or fence; MAHA or MAKHA (Eg.), a sepulchre, an enclosure; MUKHDAA, Arabic, a storehouse; MoK, African Penin,
a town; MOKI, African Murundo, a town. M.As or MAUCE, in
Irish, euphemized as the thigh, in the name of Mas-reagh, in Sligo,
is a form of the Maccu, abode. Mas-a' -Riaghna, near Antrim, the
~high of the queen, identifies the Mas with the Egyptian MES-T,
the place of birth, the womb, and with the imagery of the Bear and
Thigh constellation. From the Maccu as the family or clan is .then
derived the Mac now prefixed to names with the understood meaning "son of," whereas primarily it signified the clan. The CLAN and
MAC are acknowledged to be synonymous by the sacred keepers of the
Clan-Stone in Arran, whose family name was CLAN-Chattons alias
MACK-lntosh. 1 Thus Mac- Donald was the Maccu or Mahau, the
family or clan of Donald, and this is still indicated by the style
of the Macdonald, who is Donald of the Maccu named from the
uterine abode itself, whence the Magad-brood and the Makhautclan; hence also the personal title, as in the Swahili MKUU, a
chief, a great man ; the MEK, in African Senaar, a king ; MAKH,
Akkadian, supreme; the MAKHT (Eg.), a mason and the explorer
of mines;_ the Irish MOCHAIDE, a husbandman ; the Japanese
MIKADO, an emperor, and the MAC in the Highlands, who is still
the great man.
Typology explains the nature and cause of conservatism in the
matter of names. The '' 0 " prefix is still the sign of the mothercircle, whether extant as the Irish 0' of O'Brien, the Japanese "0"
of titular honour ; the Maori " Ouou ; " Egyptian U au ; Fijian AH,
a prefix and title of respect ; and various others. The 0 circle is the
hieroglyphic deposit of the Hoe, Hoh, Haigh, and Khekh, the circles
I

Martin, vVestern Islands, P 225.

TYPE-NAMES OF THE PEOPLE.

479

of many languages, as the Ega, Akkadian, crown ; Aukhu (Eg; ),

diadem; Hak (Eng.), enclosure; Khekh (Eg.), a collar; Kak, sanctuary; Chakka, Hindustani, circle; Khokheye, Circassian, circle;
Kekee, Swahili, a bracelet ; Cokocoko, Fijian, beads; GoGY, Craven,
and Kok, Basque, an egg; a name which on every line of language
may be traced to that circle represented by the Irish OG, the virgin
(mother) of the beginning. The 0', like the Mac, is an ideographic
sign of descent on the mother's side, from the time when the
children did not know their own fathers.
The name of the Gadhael is derivable from Ked, the mothe.r. Hel,
Har, or Ar (Eg.), is the son. This can be corrobor_ated bythe symb::>lic
branch. The mother and son were represented by the tree of life
and the branch, the Welsh Pren and Egyptian Renpu. One form of
the tree of life is the Ash ; an ancient name of this tree is the Kit.
Ash-keys are called Kit-keys. Kit-Mut is a name of the Egyptian
Great Mother, our Ked. The ash is one of the few trees on which
the mistletoe branch can be found, but very rarely. The mistletoe
was the Druidic Pren or branch, and Guidhel is one of the_ names of
the mistletoe, which was especially venerated at the time . of the
winter solstice. Guidhel, the branch, is Hel or Har, the child of Ked
whence AI, Welsh, for the race.. Thus the Guidhel is the son or offspring of Ked ; if we apply this ethnologically, the Gael is a branch
race of the Ketti (or Kymry), acknowledged to be so by the name,
and whereas the Ketti are directly named from Ked, the tree herself,
the Gadhael are named after the branch as the offspring. The earliest
form of the riame Guidhel is Gwyddyl. And Gwydd is the wood or
tree of the branch race, that became the Gael of Ireland, and
. afterwards of Scotland.
The w in Welsh often has to represent an earlier F or v; consequently the name of the Gwyddyl, in the Welsh form, preserves that
of the Al, the race (in Egyptian the sonship) of Kheft. Gwydd, for
example, is the Welsh goose, and Kheft (Eg.) is the typical goose or_
duck of the genitrix, whose names (Kheft and Aft) it bears. The
Gwyddyl are also identified and denounced in later writings as the
distillers and devils, and in Egyptian the name of the old, mother
denoted the mystery of fermentation, and Kheft supplied a type-word
forthe evil one, the devil, the English QUEDE.
Tradition affirms that five Firbolg brothers divided Ireland between
them. The name of the Firbolg people is usually said to mean the
big-bellies, and Bolg is an Irish name for the bellows, which are called
after the belly. It is possible that the early people were pot-bellied
like the soko and gorilla, on account of their diet. It is also conceivable that the term big-bellies might be a nickname employed by
the men of a later cult to describe the worshippers of the GREAT or
enceinte mother.
In Hebrew; )~e:! (Pelg) denotes an image of
fulness and inflation, or bulge. But this is not a primary appellation

A BooK OF THE BEGINNINGS.

applied to a race. The Irish Bolg are identical with the Hebrew
Peleg in another sense. The Fir-bolg are the five brothers who
divided Ireland between them, and are probably a form of the five
kings in the astronomical allegory who came between the flood of
Noah and the conquest of Abraham, in which interval we find P~leg.
In Akkadian and Assyrian PULAGU and BULUGU mean division-, but,
as we see in the Hebrew Pelg, this may be a family division, the
tribe, kindred, or gens. 1 The dividers of the earth made the divisions into
which the first families were formed. Thus the Swedish BOLAG signifies
partnership and the Icelandic FELAG, the MANN-FELAG was an associ'ltion, a community of men. In Arabic we have the BALAK for a
crowd; in Turkish, the BULUK is a number of persons, as a military
company; also the German, Russian, and Polish PULK: Persian, FAYLAK; Lithuanic, PULKAS; Greek, PHALAGGOS ; Gaelic, BURACH;
Sanskrit, VARGA. The one root supplies the English BULK ; German
VOLK, a mass of men ; Danish FLOK, a company; English FLOCK ;
Norse, FLOKK; A.-S. FYLC, a company; Hindustani, EIRKA; Latin,
VULGI, the common herd; Spanish, VULGO; Italian, VOLGO; and
English, FOLK. All th:ese have one origin and retain the meaning of
the division as a distinct body of men associated, so that the flag is.
the type as a military sign, and the name of it preserves the same
word. These, then, it is contended were the Fir-Bolg. They may
have worshipped the great mother, and so supplied a nick-name,
for the prostitute is still known as the BULKER. Oldham, in his
Poems, speaks of the ''BULK-ridden strumpet," who is so-called
from being used by the BoLG or BULK, the whole body of men.
The Bulker is _the namesake still of the Greek fiaA.A.U:,ds- 2 the
concubine who, in Egyptian temples, was the divine consort, the
Latin P ALLACA or PELLEX, a harlot, a strumpet, and Hebrew
tj~~El (Pilegsh), the concubine, woman of the court, or prostitute.
She represents the earliest status of the wom'!-n as consort of the
company, the MUT and MORT, who was once the great mother. The
Hebrew ~~El likewise denotes this intercourse in common.
BELAWG (Welsh) means apt to be ravaging; BOLOCH is disquiet;
the Scottish PILK, English FILCH, is to pilfer, BILK to defraud, and
BILEIGH, to bely. Words often conspire, so to say, to give a bad
character to the oldest names of the people.
In the African Galla, BULGU is the name of the cannibal, and in
Irish Folgha meant bloody. The Scottish BELGH, or BILCH, is the
monster. And so the Firbolg got a bad name. But they have left
us the BILLY for a brother, a term of endearment because the Bolg
was a brotherhood or family, gens, or division ; also the FELLOW, a
companion, the w representing a G, as the felly or felloe of a wheel
stands for FELLICK. Moreover, the burgh is a deposit of the Bolg,
as the general enclosure of the clan, also the Park for animals
1

Judges v. 15, r6, the LXX, Pesh, Targum.

Herod. i. 84.

T
TYPE-NAMES OF THE PEOPLE.
and the Net of that name for enclosing the fish,l and the Paroch,
later Parish. The Burgh or Borough is related to the tithing by ten
over which the Borsholder presided, as Borow in Old English is
tithing, and the tithe is a tenth. The No. IO is Per in Akkadian,
Fer- in Dselana; Fura, Yula; Fura, Kasm; Fulu, Malagasi; Fulu,
Batta; Pulu, Atshin; Blawue, Basa; Puluh, Malayan and others;
the Fir-BOLGS were probably founded on the division by Ten, which
was the base of the hundreds and counties.
The Hebrew type-word is apparently compounded from Pu (Eg.) to
divide and rekh (lekh), relations, people of a district, the race. The
Pu, Fu, or Bu (Eg.) also signifies the belly, z'.e. the womb, as birthplace. From this, the Bu-lekh or Bolg are the people of the womb,
who descended on the mother's side when the individual fatherhood
w~s necessarily unknown.
As an Ethnic name springing out of the fellowship, the Bolg of Ireland is the same as that of the Belgre and the Bulgars. All three
represent the Folk-name of those who date from the division and
discreting of the undistinguishable .herd, as well as the earth on which
they settled, no matter where they dwelt at first, before the BULK
was as yet subdivided into individual families and whilst the woman
still remained the Bulker. The existence of a Belgian tribe or people
with a language nearly akin to the Irish has been recently proved by
the GLOSSA MALPERGA, disinterred by Leo, whic,:h may, perhaps,
supply an Ethnic link between the Belgre and the Firbolgs.
The Irish traditions report that the Round Towers were erected
by the '' Tuath-dadanan," who were opposed in their work by the
priesthood of the Firbolg, which led to a religious war. 2 They
have been described as an early race of conquerors from the
NORTH of Europe. It happens, however, that TUAITH is an Irish
name of the north, and for the left hand. TIEVET is also a form of
Tuath, as in Tievetory the hill-side north. In the hieroglyphics, the
north, the lower of the two hemispheres, is first the Tepht (Eg.) and
next the Tuaut (Eg.), and this was the Welsh Dyved of the seven
provinces in the north. Tena (Eg.) means to divide, turn away, and
become separate; ani (uni) are the inhabitants. This tends to show
that the Tuath-da-Dana-a:n were emigrants from the north, whichever
country it may have been. It happens also that the Tuaut of the
north is the domain of Ptah the builder and establisher, and one ofhis titles is Tatanen. Ptah-Tatanen typifies the eternal with a round
pillar, which, as a fourfold cross is the emblem of stability, and of
the four corners. Tatanen means the Nen, type, image, statue; and
tata, the head of ways, or, as we say, the cross-roads. The round
tower, with its four windows, one to each_ quarter, is a similar ideograph, and it raises a suspicion whether the Tuath may not have
been named from the north quarter in connection with the word
1

Hollyband, 1593.

VOL. I.

Valiancy Col!. vol. iv. preface, p. 51I I

A BooK oF THE BEGINNINGS.

Tatanen or Dadanan, as indicator of the four of which the Tuath was
one, just as we have the Tuath in Cross-THWAITE, in the Vale of
Keswick. And if Patrick was a Mage of Ptah, it would explain
why he was also called CoTH-raige, rendered "four-families," not
because he was the property of four masters, but because of the four
corners, the Irish Ceather, which in the Manx Kiare (number four)
equates with the quadrangular Caer of the Welsh. Cothr-:ige denotes
the four-cornered circle, as do the Tat and' Round-Tower.
The Tuath-dadanan were reported to have descended from Nemethus, a native of Nem-thor, or Nemethi Turris; to have learned magic
in Thebes, and waged war successfully against the Assyrians. They
were led into Ireland by N uadhah, the silver-handed. 1 Now Ptah was
the son of Nem, the god of Thebes. N~m-tes is Nem himself; the
type of Nem; Nem-ter, the bourne or boundary of Nem, .which was
that of Thebes. Nnu is Antennre, feelers, and may have been the
hand; huta is silver, Nnu-huta, the silver-antennred or handed. Thus
the descent claimed from Nem himself by the Tuath-Dadanan is
exactly that of Ptah-Tatanen in the divine dynasties of Egypt, and
no record of this descent of Ptah from N urn was above ground out
of Ireland until the present century. This increases the likelihood
that Path-rick, the priest of Ptah, was the Mage of the god himself,
whose name is thus pronounced in the Irish Path-rick.
If so, this will be the British Budd called by the Welsh the
Victorious, who as Ptah is the Establisher, the Budd of the "Estab'lished enclosure," 2 and who becomes in English the "Old PUTH.''
Ptah-U r the old Ptah is one of the characters of the god.
The Egyptian " Ka " type, cultus, kind, supplies the terminal " Ch"
to our adjectives, by which nationality is designated as Welsh, Scotch,
Dutch ; this as in the Irish "Corea" and in Greek was hard originally.
Strange as it may look, the word Welsh is the same as Corea, or KarKa, the type of the Kar, whatsoever that may mean. But unless we
know what it does mean we cannot know what "people" may be in
cluded under that name.
Corea for people is Egyptian. Kar is native inhabitant and Ka the
type of person or function. But Kar is essentially the lower, the
nethermost, that is really the earliest. Corea as a type-name then
belongs to the Kar, and in this case it may be from Wales. The
Corea and' the Welsh are synonymous in this sense.
Possibly the Irish type-name of CORCA for the people is derived
from the Kar type in another way. Kar (Eg.) denotes the cultivator
of the soil, as in the name of the GARdener, corn, and the crop.
KARKA (Eg.) means to prepare, and the word will also read Kar, food ;
Ka, to create, or Kar, to cultivate, and Ka, the food. Thus CoReA
may denote a form of the corn-men, the Crultneacht of Scotland, the
1

O'Flaharty.

lre!mzd,

See Wood's Inquiry respectz'ttg the Primitive Inhabitmtts of

2

Gododilt, Song

22.

TYPE-NAMES OF THE PEOPLE.

! .

Scoti (Skhet, Eg., corn), the Hut or Hud of the Land ofHO.d, in Wales.
COIRCA1 in Irish, KERCH, in Armorican, and CEIRCH, in Welsh, are the
names of oats, and the CORCA may have been the oat-men, who
probably preceded the wheat-men, the oat being a cereal nearer to the
grasses. The Keltre as the Karti were already known to the Monuments. Karut signifies natives, inhabitants, aborigines, and Karti is
but a variant of Karuti, which as previously shown is a modification
of Kafruti, and -the Karti or Keltre are finally the Kafruti of Africa.
An ancient name of Babylon was Kar and the people are the Karti
or Chaldees. The Egyptian n'~me of ~abylon is Kar. Kir is a
supposed Hebrew name of Baby!on.1 The meaning of KIR or QIR
as that which embraces and encloses, hence a wall or a circle, also
agrees with that of Bab (Eg.) tbe circle, enclosure, and to go round.
Inscriptions of As~yrian Monarchs.designate the whole land as Kaldi,
and the inhabitants as the Kalq,~z: They also are the Keltre from the
original Kafruti on a_noth!..9Iiri. ,
"grati?n _and. development..
So old was the word ~~h for
e-pohshmg m Egypt that tt was
reduced to "HERUT," 3 qieaning t t polish stone, and as an illustration
of the Kelt axes, hatchets, and knives, it may be pointed out that the
word herut also means to arm for war. It is noticeable that these
stones are confounded or mixed up with thunderbolts. In Shetland
the Kelt stones are called thunder-bolts. But is not this because the
lightning also kills ? The.Kelt-stone was polished for killing, and the
supposed safety on the spot where the bolt has fallen may arise from
the "Kelt being a type of protection and defence, for which reason it
was interred with the dead.
The Taffies are among the first people in the world. Tefi or tepi
(Eg.) means the First. Tef is the divine progenitor, who came to be
called the Father, but the female Tep is first. Af the flesh, the one born
of, tM,Ee,":Mother<,>f _all flesh, is primordial. With the article prefix~d .j\..f or Eve'is Tep; the Typhonian genitrix, and the Taffies are
her children. The British have their Duw Dofydd, a male god like
'Tef tl;le Divine Father, and through him the Jewish David has been
foisted upon them. But their descent is from Teft, the Egyptian
:Tepht, the source of all, the mother of all, who as place was Dyved
of the seven provinces, and as person was the Goddess of the Seven
Stars. Teft and Kheft are interchangeable names of this old genitrix.
The rhyme of
"Taffy was a Welshman,
Ta.ffy was a Thief,'' .

r!!cOvers an Egyptian word Tafi, worn down to Tai, and Taui, meaning to steal, run off with. And shall the ancient mother Tef, Teft,
Taui, be confounded with and merged into the Hebrew David ? Let
lang~age forbid. This ~hall not be so long as a child has its toffy, or
1

Amos, i. 5, and ix. 7

Strabo, p. 735

a Select Pap. 35, 8.

I I 2

-------

_....,..

.. ...---.----...----.

--------

-----~--~-

\'

BooK

oF

THE

BEGINNINGS.

the sailor his tafia, and the ship its taff-rail, or the caged skylark its
divit, or lovers have their tiffs, and married folk their duffle; so long
as daffin and tiffin continue and taff~cakes are made with Taffy-Taf
(Eg.) is to carry, bear-riding on his goat, and there is a Dobbin
.to carry a sack of corn, or a painter to daub, or a dove to croon, or
a devil to frighten, or a Davy Jones's locker for a seaman to send to,
the name of the ancient mother thus memorialized in English must
never be lost in that of the Jewish David or the Christian saint.
It has been already suggested that the Welsh David was identical
with Tebhut (Eg.), in which we .have the Hut, corresponding with the
name of the solar race, of Teb. We shall find the chief type.:names
of the people are derived from the Great Mother ; the Ketti and
Gadhael from Ked; the Fenians from Fen, Ven, Wen, Oine, the Irish
Venus; Taffy, from Tef (the same as Ked), which makes it all the
more probable. that the Manx people are the children of the genitrix
Menka; or Mena.
Menka (Eg.) is the goddess whose name may be read Maka, and
who is the Irish Macha who bore the twins of mythology. The
Manx arms consist of three legs in a circle doing the wheel, each one
being a counterpoise to the others. In the hieroglyphics a counterpoise . to a collar is called a MAANK ; the counterpoise is also the
determinative of the nurse's collar, named the Mena. The accent
shows an abraded sign, which we restore by reading Menka.
Taliesin, speaking of one of the mystical characters, says," I have
been MYNAWG, wearing the collar. I hold the splendid chair of the
eloquent, the ardent Awen."
The' goddess Menka represents the
Two Truths, implied by the collar and counterpoise which bear her
name. She is a rare form of the ge~itrix, and must be most ancient.
Menka means to form, fabricate, create; and she was the feminine
creator to whom the work of creation was assigned before the father. hood was impersonated. The Manx counterpoise tends to identify
the Manxmen, as named after Menka. We have the manger, a
horse-collar. Menka, to create and form, is extant in the saying,
".'We were all MUNG up in the same-trough," i.e. in creation. The
word mingled is a deposit. Manx is modified into Man, as the
name of the island. On~ of its names is lnys Man, the island of
the cow. The cow Mon will identify the wet-nurse of mythology, as
Mena or. Menka, the goddess of the Mena-t, the outcast shepherds
of Egypt.
The Menka deposited the Monk, the Isle of Man as Monre was an
especial religious sanctuary. The word Ma-ank also reads Motherking, or, I, the Ruler. Now the Chickasaws at one time had a king
whom they called the Minko, and the succession was hereditary on
the mother's side.2 This points to the female Rex, or mother-king
(Ank). One particular clan whose hereditary king was on the
1

Davies, p..pg.

Schoolcraft, Res. i: 3II.

TYPE-NAMES OF THE PEOPLE.

mother's side, called themselves the Minkos. The same meaning
may have entered into the Manx name as the children of Menka
for their right of primogeniture still extends to females as well as
to males. So the Guanches of the Canary Isles, when discovered by
the Spaniards, were found to be living under the government of
" Menceys," who were chiefs subordinate to one head. 1
The Chickasaws were divided into six clans, namely, the Minko,
Sho-wa, Co-ish-to, Oush-peh-ne, Min-ne, and Hus-co-na. And when
the chiefs thought it necessary to hold a council they requested the
king to call one. The king then sent out runners to inform the people
of the time and place at which the council was convened. This
council of the six clans summoned by the Minko is identical with
that of the six sheadings summoned by the Manx. The island is
divided into six districts called sheadings (sheth is a separate division,
in Egyptian, and in Hebrew, sheth is Number 6) under the jurisdiction of the Court of Tynwald. 2 This court sits for the summary
trial of offences for breaches of the peace and misdemeanours. It is
still called holding a council. The Court of T}'n-wald sits in Douglas
every fortnight ; and " tna" is a fortnight in Egyptian.
Wald, by permutation, is wart, ward, or word, and in Egyptian,
Uart means the foot, leg, go, fly; that is, word sent with all speed by
means of the foot-messenger or runner. Thus the Tynwald was the
council summoned fortnightly by the runner. The Manx judges
are stili designated Deemsters, and, in the hieroglyphics, "tern" or
"tma" means distribute justice, make truth visible, satisfy. Anciently
the Manx coroner was termed a "moar." The Egyptian " Mer" is
a superintendent, and to die. Further, the "mer" is superintendent
amongst five as the " Mer-tut," 3 and the Manx coroner was also the
sheriff's officer of a court which had four bailiffs, and he, too, was a
superintendent of the five, named the Moar. In the North of England
a farm-bailiff is a Moor, whilst the superintendent of the town-walls in
Chester was a Murenger. The Mayor is perhaps derived from the
Egyptian Maharu, the hero, to whom the collar of gold was awarded.4
The collar of gold is a part of th<i! insignia of the English Mayor.
Still mayors are superintendents, as the French MAIRE DU PALAIS.
All lands, Dutch and Welsh, is a phrase used to express the whole
world; and the whole world thus resolved in two halves is according
to the Egyptian pattern. But Theod, a people, and Welsh, strange
or outlandish, are not primitives of speech. Dutch is the Egyptian
Tut with the type-terminal (KH, Eg. type), and tut, tat, tata, denote
the upper of the two, the head, chiefs, princes. Tut is the mountain,
our Tot-(hill). The Welsh are the people of the Kar, or Well, the
lower half of the whole. This symbolical and philological distinction
was then assumed by those who bore the name of the Upper, the
I

Et!tnol. .fourn. N. S. vii. p. 107.

a Lepsius Dmk. ii.

22.

Encycl. Brt't., Isle of Man.

Rec, of Past, vi. p. 7.

A BooK oF THE BEGINNINGS.

Teuts, Teutons, or Dutch, who looked down on the Welsh people of
the underworld, the Kars, as the lower. Ethnologically, the loftiest
means the latest, nearest the surface, the upper stratum ; and the
lower is the earliest. It should be "all lands, Welsh and Dutch."
The Irish Aithech-Tuatha, who are usually identified with the AttiCotti of the Roman writers, constantly found to be warring against
the dominant races during the first centuries of our era, are rendered
by Dr. O'Connor !iS the giganteam gentem, and were looked upon by
O'Curry as the rent-paying. people. 1 The name read by Egyptian
is Aat-hek-tata ; aat, is house, abode; hek, to rule ; tata, heads, chiefs,
heads of ways ; the established heads of houses, or the equivalent
of rent-paying people. Atai means chief, superior.

The. name of the Pheryllt often occurs in the ancient writings

They are the legendary wise men of Wales. In Hanes Taliesin, the
goddess Keridwen prc;-pares her cauldron of inspiration and the sciences
according to the books of the Pheryllt. An old chronicle quoted by
Dr. Thomas Williams affirms that the Pheryllt had an establishment
at Oxford, where we find the Uskh Halls, the temples of learning,
prior to the University.founded there by Alfred.
The Pheryllt have the reputation of being the first scientific men
and teachers of arts, more particularly those connected with fire.
They are supposed to have been the earliest metallurgists and
chemists. The name of Pheryllt, in its earlier form, is Phergy lit,
and Gyllt answers to Karrt, tl1e Egyptian furnace ; the double "&
even is repeated in the double L. Per or Pra (Eg.) means to show,
cause to appear, exhibit, reveal, manifest, explain, and is a form of
the word fire. Those who did this by means of fire might very well
be the Perkarr-t, Phergyllt, or Pheryllt, the fire-furnace men, or
metallurgists.

It is not necessary to derive the name of the CULDEES, who

formerly occupied the CILS or CELLS in Scotland, Wales, and
Ireland, from t)lat of the Keltre race, or Karti, the stone-polishers.
They were a kind of monkish priesthood, having especial relationship to the dead. This primarily applied to the covering, burial,
and preservation of the mortal remains. The Gaelic CEALL is both
a cell and a church ; the CILL is a burial-ground or a churchyard.
The English GOALE is a sepulchral tumulus or barrow, and the Cell
is a religious house. The CEL, in Welsh, is the corpse; CIL, Irish,
and CIALL, Gaelic, mean death. CLEITH, iri Gaelic, is to conceal, hide, keep secret ; CLEITHE, Irish, is concealing and keeping
secret. How early this is applied to covering over may be seen by
the African Padsade name of the loin-cloth, the KULOTO, the Irish
CEALT, and Scottish KILT; Welsh GoLAWD, a covering or envelopment; Hebrew GALAD, and Javanese KULIT, a skin; an early form
of covering and clothing ; Irish CLOTH, a veil or covering ; English
1 Mauners and Customs of tlte Ancieut In'slt, v. i. Intro. p. _23

TYPE-NAMES OF THE PEOPLE.

CLOTH and CLOTHING. The clergy are still called the CLOTH;
they were the first coverers of the dead, as the Mena-ster is the
layer-out of the corpse. The French COLLET is a clergyman.
The CULDEE was a COLLET, Hebrew n~np, the preacher, but in
especial relationship to the covering and concealing of the dead, the
stone-circles and the stones. CLETHY or CLUDDU in Cornish is to
bury. The Irish CLUDH is a burying-ground; the Gaelic CLADH a
churchyard; the CALLAID, Gaelic, a funeral wail; the A.-S. GILD,
service, worship; Greek KELADEO, to invoke, call, celebrate; French
CULTE, worship; Hindustani, Arabic, and Turkish KHULD, being
perpetual, in perpetuity, or eternal. The Egyptian KART was the
chest of the preserved mummy. The KARAS was the burial-place;
the KARAT, a key, bolt, lock. Our KARAT or CULDEE kept the
enclosure of the dead, as at Kirkcaldy.
In Egyptian the KA
is the religious minister, and RAT means to retain the form,
plant, and to beseech, which describes the office of the CULDEE.
Teru, to invoke and adore, is also the name of the layer-out and
~ourner of the dead. This is one of the most important meanings
of the root TERU, the Cornish DERUW, and Irish Draoi, the Druid.
Also Teru, to mourn, is the English DARE, to grieve; Gaelic TUIR, to
rehearse with mournful cadence. The Gaelic TOIR is a churchyard,
and in Cornish DAIAROU means to bury; the English THURH is a
grave. The earliest religious service was rendered to the dead,
and this was the office of the Culdee, who continued the work of
the Druid, which was taken up and carried on by the Christian
priesthood.
The Irish Corca-Tened were a form of the fire-people or workers
in fire. The sons of USNAGH or UISNEACH, also called Usnoth,
were another.
It was at Usnagh (Uisneach), in Ireland, that the
Council of all the provinces met annually and the new fire was
lighted that was sent over all Ireland. This identifies the name with
fire. As a people, or clan, the sons of Uisneach are especially dear to
Gaelic tradition and song, for the sake of the hero Naisi and the
woman Deirdre, the fatal beauty of mythology.
The Three Sons of Uisneach are possibly a form of the solar Triad,
or Trimurti. Hence their three domains and their booths of three
divisions. If so, Naisi the hero and eldest of the three, will be the
same representative of the sun in the lower regions as the Nasi,
whom we shall find in the Hebrew mythology ; one of three Adonim.
NAS (Eg.) signifies fire and flame. The NASR is the fiery Phlegethon,
and N aisi, in connection with the three brothers Uisneach, would be
the solar god of fire.
It seems more than probable that the DEIRDRE or DARTHULA, who
was the Keltic Helen, the fatal BEAUTY of the sons ofUisneach,was like-wise the Direte of the British coins or talismans ; a name of Ked, who
has been identified with Taurt of Egypt. Darth-ula as T AURT-URA is

A BooK oF THE BEGINNINGs.

the first, oldest Bearer. TA-URT-RRE would be the first, oldest, ch!ef
Bearer of the children as Goddess of the Great Bear, the Spark-holder
or Mother of Fire, and DEIRDRE is connected with the vitrified forts.
The ancient Spark-bearer is named KAR-tek, and GAR-drei is a
local variant of Deirdre's name at Ballycastle, opposite RAGHERY
Island, Ireland, where there is a rock still called CARRAIGH UisNEACH. This appears to connect the CARRAIGH name with the
smolten rock from REKH (Eg.) the furnace, fire, heat. If we divide
the name of Deirdre as DEIR-dre (cf. Kar-drei) and DEIR is taken to
represent Taur (used without the terminal T), DREI as synonymous
with TERUI,-the Egyptian form of Troy of the Seven-circled Centre
or Sesennu, found in the Kef of Troy at Cov-en-try, the place of the
Goddess of the Seven Stars and her son Sut-Baal, before the Solar
Triad of the sons of Uisneach was established,-Deir-dre is then
TAUR, the Great Mother of TROY. Hellen is the Renn (t) nurse of
Har the Renn, and in one version N aisi and his two brothers are
called the sons of Uslinn; Us (Eg.) meaning to produce, become
large, swelling, and Lenn (renn), to nurse, be the gestator as the Lenn,
or producer of the LENN. Mythologically the matter is so ancient
that to all appearance it must have gone from Wales to Ireland in the
stellar form, and from thence to the West of Scotland in the solar
stage as a comparatively modern reproduction.
So much for the mythical aspect. As an ethnological entity the
clan of the sons of Uisneach are credited with being an offshoot of
the Irish Gadhael, who m:grated from Ireland into the West of Scotland, and settled in the region round Loch Etive, where they left a
number of vitrified forts or mounds. They were rock-smelters.
Many rocks are easily melted into vitrified masses, but of course the
time was when it was a thing of wonder. The workers in fire,
whether as vitrifiers, metallurgists, or makers of fire-water, were looked
upon as magicians, and we find the direct descendan s of the Kymry
denouncing the Gadhaelic fire-people as smelters, distillers, and devils.
The "Rocks of Naisi" and the "Wood of Naisi," still found in the
neighbourhood of Loch Etive, become significant in relation to the
smelters when we know that Nasi (Eg.) is fire. For the Wood
(birch-trees) was famous fuel for the furnace, and the iron made with
its charcoal still fetches, in Glasgow, four times the price of coal-iron. 1
This wood of Naisi, the COILLE NA.OIS, in Muckairn, was the earlier
coal.
Dun Mac-Uisneachan, ou Loch Etive, shows the seat of the sons
of Uisneach, whose names are connected with the vitrified forts.
Us (Eg.) means to create and produce, large, extended; EN is by,
and Akh is fire. Us-en akh reads the creators and producers by means
of fire. Further, the Egyptian has the terminal T in Akht, fire~ This
would allow for the variant found in Usnoth or Usnath as a modified
1

Loch Etive, p. 75

TYPE-NAMES OF THE PEOPLE.

form of Usnakht. But there is more than the vitrified mounds concerned in the name and nature of the Uisneachan. We know
that in the time of the Bronze age in Britain cremation was first introdued by the Solarites, the men of the worship under which the
barrows were made in the shape of a disk. 1 The vitrifiers were
also workers in bronze, and they burned their dead and placed the
ashes in urns. Now, in Egyptian, USH means to consume, destroy
by fire; Ysu, Welsh, to consume; Yssu, Cornish, to burn. AsH, in
Hebrew, is fire; Ozo, in the African Hwida; Uzo, Mahi; Wozr,
Pika, and WASHA, Swahili, to set on fire ; Usn, Sanskrit, to burn ;
USHA, burning, scorching. The word is likewise applied to reducing
by means of fire, as USHM (Eg.) signifies a decoction and the essence ;
USHM is to grind down and devour. This USH would explain the
name of the Urs or Us-neach as the vittifiers and producers of the
forts, by means of fire, with another meaning for the Akh, or Akht.
These are the dead. Ush-en-Akh would denote the cremationists.
Us, then, meaning to consume or reduce by fire, applies to cremating,
vitrifying, and distilling (Ushm, Eg., being the essence, the decoction). The Akh or Akht are the dead; EN (Eg.) is "of the," and the
Ush-en-akh (or Ush-en-akht, whence Usnath) would be the destroyers
or consumers of the dead by fire. In the name of Dunstaffnage, a
castle, built in later times in the neighbourhood of Loch Etive, we
may find corroboration for this reading. Dun is the seat, the royal
seat, of the Gadhaelic kings and chieftains, and STEF (Eg.) means to
melt or smelt, to purify and refine with fire, whilst NAGE also represents the "EN-AKFJ" as in UISNEACH. The name of Uisneach
derived from U sh, to destroy by fire, ,would be most perfectly
realized if the people were so designated because they burned their
dead ; a horrible practice in the sight of the men of the older
faith. This would be sufficient cause for giving a bad character
to fire itself, whether in the fire-water (whisky) or the element which
. consumed the dead, hence the "distillers and devils" applied to the
Gadhael.
If we may judge by the only living representatives of the Palceolithic men in Europe, the Eskimos, the sole surviving people known
to show a total lack of reverence for their dead, the earliest emigrants into Europe took little, if any, care of their dead. No interments have yet been proved to belong to the Palceolithic period.
Thus they would not have the very first stake in the soil afforded
by the feeling for their buried friends. They drifted over the earth's
surface without any permanent ground ties. They continued the life
of nomads up into the Arctic Circle, and wandered about the world
all over Europe, through Asia Minor and India, in a far larger range
than that of their successors, whose increased culture and acq1,1irements
enabled them to add agriculture and fishing to their hunting, as
1

Dawkins, Early :Jfan z'n Brz'tain.

490

BooK

OF THE BEGINNINGS.

means of subsistence, whilst the respect for their dead helped to tether
them down to the soil where they took root and founded on the spot
their earliest civilization. The first emigrants from the primeval
home were of necessity wanderers over the earth, and that was how
the earth was peopled at first. But with the burial of the dead and
the cleaving- to them still, came the more or less permanent settlements
grouped about the graves as a fixed centre of civilization. The caves,
kasses, caers, long barrows or disk-shaped tumuli, mo~'nds, cromlechs,
tombs, and temples, all tell the same tale in unbroken continuity.
The difference in the range does not therefore imply a difference in the
race. Thus it appears probable that the p;ime incentive to form a
settlement and take a fixed rootage in the earth originated in a clinging to the burial-place, as if the nomads were first laid hold of by
the dead hand, and retained by the skirts, in the locality which mOJ.de
an irresistible appeal to them with the voice of their loved and lost
crying " Stay with us and protect us in our helplessness." One
seems to see this in the Skhen or Khen (Eg.). The Skhen is a shrine,
and the name signifies to alight and rest,place, dwell, be in sanctuary,
a sanctuary, to institute and establish. If the meaning of Sekhen
be summed up in a word, it means to settle; the determinative
being a water-bird. Khen, Khenen, and Sekhen are interchangeable.
We have the Egyptian Khenn, the religious sanctuary in Caer-Conan,
the ancient name of Conisborow, situated upon the high lands of the
river Don ; here the sacred place on the rock, the Kester, was converted into a later fortress or castle.
Khennu (Eg.) is to believe, and the word means to lean on, rest, besustained. It may be divided into Khen, to carry, transport, image,
and nu, divine, or heaven. So Nahb, another name of belief, means
to sustain. Thus Khen-nu is divine sustenance and heavenly transport in the sense of carriage and conveyance, rest and settlement.
The Cangiani are thus traceable to the Kenners, whether we call them
believers, knowers, or primitive settlers. Khen and Sekhen permute,
and the people of Caer Segont become the Cangiani. Ki (Eg.)
denotes the land, region, or abode ; uni or ani, the inhabitants. Thus
the Cangiani are the inhabitants who first settle in the Sekhen
enclosure, which was a religious foundation, because a sanctuary of
the dead, also found at Scone as the "MOUNT OF BELIEF," and
the word Khenn acquires another relationship to the dead as if
through them the primitive men first laid hold of the other world as
well as made fast their earliest foundations in this. Caer Segont, the
Segontium of the Cangiani, answers to the Egyptian Skhent, that is, the
Sekhen, shrine, or sanctuary: The Skhent is the double crown, emblem
of the Two Truths, and of the established circle. Caer-Segont is the
resting-place, the established Khen or Sekhen ; a foundation in the
Caer or sacred circle, hence a sanctuary, one of those circles, for
example, to which the living debtor can still flee and find protection

TYPE-NAMES

OF THE

PEOPLE.

491

with the dead, although he does not know that it was on their account
the right of refuge was conferred.
We might cross-examine other witnesses to the Egyptian origin
of the Kymry in ages incredibly remote. For example, "Taht
was formerly Sut," we are told, of the two gods. And this conversion of Sut into Tet has its analogue in the hieroglyphics, where
Tset is the earlier form of Tet. The Deep is Tset. or Set, and
the rock is Tser or Ser. A syllabic Tes passes into the phonetics as
both T and S, and thus divided, we obtain Set or Tet as the bifurcation of Tset. The snake Tet must have been a Tset. This double
sound of TS or TZ is lettered in the Hebrew Tzade, ~. which looks
as if it figured the snake with a dual head, or T and s in one. In
Hebrew it expresses the strongest sibilant, the hiss of the snake.
The snake Tet, then, was an earlier Tset, and survives as the Hebrew
Tzade and English Zed. This double sound of the TS also divide~ in
the same way in 1Ethiopic and Arabic. It is very rare on the monu.ments, where it leaves an accented Tin the snake, supposed to have a
similar value to the Coptic Djandja, 2S.. or Dj. This latter letter, however, introduces another phonetic link. It is identical with the hieratic
form of the crocodile's tail used as aKa in Kam. Ka modifies into Sa
with the same sign. Thus we have the Sa, Tsa, and Ka, the Ka being
first of all. At present, however, we are concerned only with the
Tsa, Tes, or Tzade, which divides visibly into the letters T and s. This
Tes survives in Assyrian, Hebrew, 1Ethiopic, and Aramaic, as a representative of the s. Also, DZ in Mpongwe, TS in Setshuana, I>Z in KiSwahili, DZ in Ki-nika, represent the s. The Semitic z is convertible
at times with D, or rather the z and D interchange; the Hebrew Zeh
(this) is Da in Chaldee; the male, Zakar, is Dekar. The Egyptian
form in Tze:r appears to explain that the root of both is a compound,
and this bifurcates again, and offers a choice in the process of soundshunting. By this process the Egyptian Tser or Ser, the rock,
becomes Tser, Tor, or Tyre. CH in various languages of Eastern Asia
is the modern equivalent of T. Ts, in Chinese, sometimes stands for
the Europeans, and the Chinese s is T in Cochin-Chinese. The T
often precedes the s, and is aspirated. In several languages of
Eastern Asia the CH is equivalent to T. Before the "E," in Latin,
G changes to "DJ," whilst in French we get back to ZH, and. in
Russian we find the primitive Ts. Tzar is purely the Egyptian Tser.
The Egyptian Tes interchanges with Tsh, which is probably the
earlier sound, as in that we have the ground tone of the Mongol and
Arabic DJ and English J, French ZH, Latin DJ, and G, the English and
Sanskrit CH, where w~ pass back again into the K. The origin of all
this lies at the foundation of language, and has to be sought for in the
clicks, where we cannot follow it at present. But the point is that
this TS, TZ, TSH, or, DJ is a living sound to-day with the Welsh, and
one they have been unable to exchange for the later representatives of

492

BooK

oF

THE

BEGINNINGS.

this primitive of speech. Mr. John Rhys, in a report as inspector of

schools in the counties of Denbigh and Flintshire, remarks on the
total inability of the Welsh children to master the sounds of J and
CH. He says their inability to pronounce these leads them to read a
sentence like "Charles and James got a shilling each for finishing the job
which they had begun," "Tsyarles and Dsyames got a silling eats for
finicing the dsyob whits they had begun." In some parts also the
Carnarvonshire habit of giving a sputtering pronunciation to a final
dental is not unusual, while the U of North Wales, which resembles
the German u, is frequently substituted for the English I. Thus the
sound which had almost died out of monumental Egypt, the TS or TSH
of the snake and the bolt hieroglyphics, is perfectly preserved in
Wales, still claiming kinship with the clicks of Africa. According to
this pronunciation, the cherry would be caJled the Tsherry, and that is
the Egyptian name for the red. It is not known that they had the
cherry-tree; but TSHRU is the red crown, red calf, red land, gore, red
blood, red tree. The substitution of the u for the I is also notable,
as in the hieroglyphics the I has in it an inherent u, and interchanges
with u. The Egyptian u is the English I. Tef and Kef are interchangeable names of the same goddess who became our Ked, and
the equivalent TV and QV both pass into the later P, (B) of Welsh. Also,
as already pointed out, the QV of the Ogham is composed of five digits
or one hand, and in the hieroglyphics Kef is the hand. The hieroglyphic
language must be studied before the "glossic" of the English can be
perfected. For instance, the Cornish and other pronunciations of tin
make use of an aspirate, which the Egyptian Tahn for tin, will explain.
Also the aspirated P of the Gaelic still represents the ideographic PEH,
which in one form is the lioness, in another a water-fowl making the
visible "PEH " with the open bill, both denoting the expulsion of
breath, or aspirate.
The s (Eg.) is the causative prefix to verbs, and in Welsh, words
are augmented and intensified in meaning by help of a prefix, vs.
The sounds of the "I" in English are related to the Egyptian I,
which has the u inherent in it ; and as the u became E, the I also
implies an IE, as well as IU. Sounds representing diphthongs tell us
of the ideographic stage of language and its complex types, out of
which the simpler phonetics were finally evolved.
Some of the Scottish antiquarians seem inclined to consider, in
direct antithesis to the reputed wise man, that there is nothing OLD
under the sun, and to set the facts of survival in battle array against
the evidence for evolution.
Dr. Arthur Mitchel, who has done good work for the stones and
other Scottish antiquities, has recently shown us how, in its hidingplaces of Scotland, in nooks and corners, and the far-off solitary-isles,
the past survives in the present so persistently as to make him suspect
the evidence for an immense antiquity. He finds the stone whorl is

TYPE-NAMES OF THE PEOPLE.

493

stili in use ; still manufactured for the spindle. In other places it is

out of use and knowledge, and has become an object of superstition
and mystery, called an "adder-stone.':' But this, so far from severing
a link with a remote past, establishes a new one; for the " adder-stone,"
or Glain of the Druids, was a bead perforated to be strung like the
beads worn by the Africans as Gree-grees, or charms ; and the whorl
is a bead als9, fixed on the spindle. The same type persisted in the
beads worn on the pins of our Bedfordshire and Hertfordshire makers
of hand-lace. Anything circular and perforated for use was typical,
and was preserved on that account, as well as for use. A very
early Glain, which might have also been used as a whorl, was a joint
of the backbone; joints of the vertebrce in Welsh are GLEINAW
CEFN, and these are still worn as amulets by some races. In
the hieroglyphics the verteqral column, the USERT, is a sceptre of
sustaining, and sign of maintaining power. The fact of the whorls
being called ADDER-STONES identifies them with the ancient system
of symbolism, which included the beads and the serpent; and
by that system must these types be adjudged. Lateness' of persistence and reproduction of the type is no evidence whatever
against its antiquity; on the contrary, it is only the most ancient
type that does persist in this way, whether in race or in art, and the
strength of its persistence is some measure of its age. Dr. Mitchel
found a boy in the act of shaping a whorl for his mother's spindle with
a pocket-knife, and the stone used, a soapstone, or steatite, is called
KLEBER-stone in Scotland. This name of the stone has something
to tell us of the past: it is the stone named for its being easily carved.
KLEB is interchangeable with CARVE and GROUPE, to sculpture in
English; GRAF, Gaelic, to engrave; CEARFAN, A.-S., to carve; CERFIAW, Welsh, to form, model, or carve; CARPO, Latin, to carve;
]ARUB, Arab:c, a hewn stone; and the whole group of words are
derivable from the Egyptian KHEREB, or KHERP, that which is first
in form or formation. Kherp means the principal, foremost, surpassing; to form, model, and figure. Khereb, the form, and to figure is
primal; this, in KLEBER, is applied to the stone that is easily wrought
into shape. Here the name agrees with the type, and both come
from the beginning. The people who still continue to make whorls
in Shetland are not responsible for this type-name of the stone, which
goes back to the Stone age in Africa, and the names of the stonepolishers as the Kara, or Karti; the cylinder as a KARU-KARU, the
circular thing as a KAR, to which word the F adds it or him, whence
the Kherf, or carver, and the KLEBER-stone. The whorl was not
turned into an adder-bead and amulet in less thati a century. 1 It
always was an amulet by virtue of its being one of the hole-stones or
Kar-stones, as were the jade ring and perforated axe, the bead or
adder-stone, and was religiously preserved for. use on that account.
1

Dr. Arthur Mitchel, The Past t'n the Present, p. 156.

494

A BooK OF THE BEGINNINGS.

Dr. Mitchel appears to me continually to confound the rudeness of

the later copy with that of the earlier type ; rudeness of structure or
of workmanship is primarily a proof of great age, but no guidance
whateve~ to the time of the latest reproduction, and it is useless to
adduce the lateness of the copy against the antiquity of the type.
Nor, as against the doctor's suggested conclusions, is the evolutionist
bound to believe that the prehistoric man was a brainless being, or
that the cavemen of Europe were specimens of the primitive man and
the missing link. We know they were not.
The troglodytes were found by Dr. Mitchel dwelling in the caves
of Wick Bay in the year 1866, but that can afford no argument
against men having lived in caves in the Palceolithic age, possibly
fifty thousand years ago. The Kaf, Coff, Kep is the place born of,
the cave of Mother Earth, or the womb. And -from this it c'an be
gathered.that the KAFRUTI and KAFFIRS we1e the Cavemen. The
accented A..in Karti for caves, holes undergro .nd, excavations, shows
the full word to be KAFRUTI, and the Kar is the KAFRU or KA-ru, .
literally the Earth-Mouth, or, in the human form, the Uterus. The
evidence for the past is of various kinds, and ~n this case these caves
of Wick and their dwellers could never be 1::onfused with those of
Duruthy. The steel pocket-knife, needle, butt9n, or something equivalent, would be found to continue the story, :even though the stone
whorl and clay graddan were also there. Wei have now to take into
,
consideration the evidence of the namers.
~n Lewis, at the extremity of the Western IFles, they still make the
rudest pottery now produced in the known w9'rld in the shape of the
CRAGGAN. It is made of clay by the handls of woman, the first
shaper; it is dried and then filled with burnin' peats, and set to bake
with burning peats all round it. Now in E~ptian Ka is earth, of
which the vessel is made ; the REKH is a brazrer-furnace, and KHAN
signifies the hollow utensil for containing anq carrying, the English
Can. The Craggan is the can made of earth burnt in . the furnace.
The Craggan is a cooking vessel, and the Kar~ (Eg.) is an oven; Akh
is fire, and Khan the carrier. The Karr-aktl would be a fire-oven,
and with the KH modified into H, this would b~ the Karh, or KARAU,
Egyptian names for the jar, with the sign of cooking by fire, or of
distilling. Khan is also a n!ime of water and I other liquids; thus the
Kara-Khan would be a wat!er-jar, as a Craggan. The Craggan is as
rude and simple as anything made from t~ beginning of pottery
that would stand fire and hold water, and it is thus a true type of _the
beginning, even though in point of time th1 beautiful KARHU of
Egypt comes between. The type is the te't of antiquity, not the
time in which it was last repeated. Language shows that the word
JAR is the later form of Kar, and the Egyptialn KARHU, of an earlier
Karkh, found in the CRAG-gan, and no Engli~h JAR-can will ever be
called a CRAG-gan; hence the name and
type mut be taken
1

t
i

TYPE-NAMES OF THE PEOPLE.

495

together. This testimony of language is infallible and final, if we

can only get the other facts rightly adjusted.
The wild Irish do not thresh their oats, says Fynes Moryson, but
burn them from the straw, and so make cakes of them. 1 According
to Martin, the ancient way of dressing corn in the Western Isles was
the same. He says 2--:-" This was called GRADDAN, from the Irish
word Grad, signifying quick." But the Egyptian KRRAT, the furnace,
off~rs the likelier explanation; and as TENA is to separate, corn
separated by the furnace-fire would be KRRAT-TEN, or Graddan.
Karr and Krrat are both used for the furnace or oven.
In Shetland corn is still dried or roasted by rolling hot stones among
it. The corn is then ground and made into cakes called "BURS TIN "
bread.
Dr. Mitchel looks upon the roasting as an accident occurring in the
process of drying the corn. Let us see what language says. TIN is
fire, and the corn is dried or roasted with fire. The Egypti';tns likewise
made BURS or PURS for food, as some kind of cake. The reader
need go no farther than Dr. Birch's Dz"ctionary 3 to see that PER (Eg.)
is corn, the commonest of type-names for corn, as BERE (barley), BAR,
Irish, corn; Hebrew, BAR ; Arabic, BURR, for wheat; BAERI, African
Gobura, oats; PERI, Krebo, beans ; BORA, Hindustani, beans ;
POIRES, Norman, peas; PARE, Maori, corn; PURON, Greek, corn;
PARE, Hindustani, corn; FAR, Latin, corn; PURA, Sanskrit, some
kind of grain; VORA, Sanskrit, a pulse; VRI, Sanskrit, rice. PER
(Eg.) is corn, and PERS, a cake, food, made from it; the sin Egyptian
adds the thing made from PER, whence PERS; TIN adds the fire, and
we have the PERS-TIN, or BURS-TIN, as a name applied to the cakes
(Eg. Pers) made from the roasted corn, most probably at first because
it could be the more easily crushed.
We are not left without some sort of time-gauge for the immense past
belonging to the people of the isles whose going forth is chronicled as
the first thing after the flood of Noah.

In the stream-works at Pentewan, relics of human life and occupation have been found forty feet below the surface, and several feet
beneath a stratum which contained the remains of a whale (Eschrichtz"us
robustus) now extinct. In a stratum of still earlier date, a. wooden
shovel and a pick made of deer-horn were discovered at the Carnon
stream-works. 4
The name of " POCRA" has been preserved at Aberdeen by means
of a jetty and a rock. It is unreadable as it stands. By making it
"Bocna," a meaning is assigned to it in Gaelic, as the river mouth.
There is a tradition, however, on the spot that the two rivers, Don and
Dee, which now debouch at a considerable distance apart, once joined
their waters at the foot of Broad Hill before they were poured into the
..

DescrijJNon of Ireland.

a Egypt"s Place, vol. v. p. 464.

P. 204.

Arch. Journ. v. xxxi. p. 53

BooK

oF

THE

BEGINNINGs.

sea. -The POCRA Rock is off the mouth of the Dee. The Dee in Wales
rises from two heads, and is the dual river. Ti (Eg.), and English
twy answer to the twofold or dual river. The Dee is the dual one, as
the two founts form one river. But the river with the same name off
Aberdeen is not a double river that becomes one. Nevertheless, the
local tradition declares that it was once the double river that ran
into one, but that the land has been so far eaten away by the sea that
the Dee was divided from the Don. If we may read the name of Don
'by the Tun (Eg.), if will corroborate the tradition. Tun means tobe
divided and made separate, literally to be cut in two halves. But did
the Dee and Don once unite in a single stream called the double river?
The local tradition affirms that they did, and says further that the
Pocra Rock stands at the spot where the banks were broken and the
waters united to run seaward in one stream. PEKA (Eg.) is to be
divided; Pekha, 'division, separated in twain. And RUA is to rush
swiftly and come near. PEKH-RUA would signify the confluence of
the divided waters; or, still more forcible, '' RUAU" is the bank of
a river ; Pekh, to divide, sever, make a hole, gap, chasm. PEKHRUAU in Egyptian signifies the place where the two rivers ran
together through the broken bank, and rushed in one channel to
the sea.
Thus far Egyptian corroborates local tradition. To judge topographically from present appearance, it must be many thousand years
ago since the Dee and Don debouched as one river.
One name of St. Michael's Mount is "Careg Clows in Cows," or
" Careg Clowz in Co.':se," accepted by Cornishmen as meaning the grey
or hoar rock in the wood. On this, and a popular tradition, has been
based a theory that the name was given when the mount formed part
of the mainland, situated in a wood, some twenty thousand years ago, 1
in the era of the mammoth ; a fact which, if established, would be in
keeping with that age.
It is certain the Mount was at one time conjoined to Marazion
Cliff. Equally certain that a people ignorant of geology have never
ceased to assert that the Mount was formerly connected with the
mainland ; also the tradition was not a geological theory. Camden,
Carew, and Drayton called the Mount " Careg Clowse in Cowse."
But Carew likewise writes the name " Careg Cowze in Clowze.'' The
Grey Rock may be got out of Ca-reg by aid of Kaui (Eg.) grey,
crepuscular, and rock.
The Egyptian word for wood is Khau, it is also written with the
terminal T, Kauit. That is the Keltic Cuit, Welsh Coed, Armorican
Koad, English wood. We have it in English as cow ; the wood-pigeon
is a cow-prise, and it is the law of the Cornish language in such a case
to change the T into S. But an entirely different rendering of the
name is now proposed.
1

Pengelly,

01t

the Insulaft'on of St. Mt"ckael's Mount.

. I

TYPE-NAMES OF THE PEOPLE.

497

As we have seen, the crick and craig stones in the ultimate form of
the name; are Kar-rekh stones, in two cases, of birth and burial, of
purification and concealment underground, and may be so in the
present instance. Careg is not merely a rock. Karis a rock, and roke
denotes a vein of mineral ore. These are both in English. Rekh
(Eg.), which means to hide, to purify and refine, is also the name of
the furnace or refinery. The Kar is found in a variety of forms implying underground, and being inclosed. Kar is the sarcophagus,
or tomb, evidently applied to mining, for the plural Karti includes
passages, holes, prisons, and CATARACTS of water underground.
Karrekh (Eg.) reads the refiqery of the mine. We have the name in
Carrick. The Karas (Eg.) is the Kar where the precious thing is
preserved, as the mummy. Kar is to encircle round, enzone, contain, possess, imprison; As the precious thing. From this come
our killas, kollus, close, argil and clay, the Kar in which the
As, the precious thing is inclosed, embedded, imprisoned or karast.
Gold is named from this Kar, with the T terminal, Kar-t that which
has been Karr'd ; Karr'd includes the incarceration in the earth and
the passage through the furnace, when it is Karred (charred and
orbited), our gold.
It has been overlooked by all that we have a word "close" in
English with a special sense of metal inclosed in minerals. The
matrix of clay or other argillaceous slate in which the metals gold
(clay-slate is the main matrix of the gold found at Ballarat), copper
or tin are embedded, is named "KILLAS," the Cornish miners calling
it" KOLLUS." The word is identical with the Sanskrit Caras, and
Persian Charas, for a place of confinement, a prison. Also in the
North "Cows" is the technical term for slime ore, that is the ore
still mixed with mud. Khas (Eg.) signifies a rude and miserable
condition. Hes is dirt; Ush, mud. Khus, to pound, ram, beat
with a mallet. Khus is a valuable variant for Cows; the one names
the stuff, the other the process. Khusing, or stamping and pounding
the Cows, is one of the most prominent of the processes. The
stamps used are a kind of wooden pestles, these are attached to
" cams," and Khem (Eg.) means to bruise, crush, break into pieces ;
the cam& being used for the pounding.

CLOWZE is a dialect form of Kallas, Kollus, and Close; the proper

mining and geological term for the special ;clay-slate in which tin is
found.
This sufficiently indicates the meaning of "Clowze " and "Cows."
Kleuz and Kloz are found in Armorican as names of the inclosure or
tomb, the Egyptian Karas, Hebrew ~.,n, Persian Charas. We may
note how this root Kal (Kar), enters into mining operations. Kal, the
hard, is peculiarly a mining term. To GALE a mine is to have the
right of working it. Galuz is an old word for smooth or bald. Clysmic is cleansing by washing. Clevis is draught, or Cop metal. Clash is
VOL L
K K

.. -~-------- - - - - - - .

-----

-----

~----~-

A Boor<: OF THE BEGINNINGS.

to bang and beat. To crush is to squeeze the slime ore; Crazziled
means caked together; to calcine is smelting.
The "in " may be the Cornish YN or an. En, Egyptian, is our in .
and also reads of, by, from, from the. We are now in a position to
determine the order of the CAREG, Cows, and CLOWZE, which will
further decide the preposition En.
We know the nature of Cows and Clowze- in relation to the Careg.
We know the mineral ore was got from the Clowze in the earthy
condition of Cows (slime ore), it follows that the true reading is
Careg-cowse-en-clowze, the I):ar-rekh of the Cowse from the Clowze.
Not that it matters for the present purpose if we read it Careg-Clowze,
for the fact is that form is yet extant as the name of a tin-mine;
at St. Austell, abraded into '' CAR-CLAZE'' mine, Cara-Clowze being
the modified Careg-Clowze. Car-Claze i:s a mine so shallow that
for a mile in circuit it is open to the day. In this the "Clowze"
or Kollas, the matrix of the metal, is a soft, decomposed granite-the
Mourit, be it remembered, is an outlier of granite adjoining the slate
on the landward side-not the clay-slate; still the mine is Car-Claze. 1
This points to an abbreviation of Careg (cowse in) Clowze. CaregClowze then, in the simplest, latest form, is the metal-inclosing rock,
and a title still holding good at St. Austell is valid at the Mount
of St. Michael. If we were to take cowse for wood it would still be
the mine Car-Claze, Careg-Clowze, or Kar~rekh Clowze in the wood
at St. Michael's Mount.
It would not be necessary even to insist on the Kar in Kar-rekh,
as Kha is the mine, and, with the terminal article, the Kha-t, the
Kha, is the belly, the quarry, or a mine. Ka also denotes an inner
region of earth or land. So that Ka, Kha, and Kar come to the
same thing, the mine. Rekh signifies to burn, whiten, purify by
heat. The Rekh is the Egyptian brazier or portable furnace. So
that the Car-daze, or Ca-reg-clowze mine at St. Austell is named both
as the mine and refinery of the Clowze, Close, or Kollus, the karas
in which the tin was inclosed. And the complete name intrusted
to the keeping of the Mount, which is now only a rock in the modern
sense, appears to be recoverable as "Ka-rekh-cows-en-kallas."
The mine, the refinery, the cows, and the kallas. This means all
that has been claimed for the Hoar Rock in the wood; it tells
us the furnaces, the White-houses of Marazion, once stood at the
Mount, and there took the Cows, the slime-ore extracted from the
Kallas, in the Ka or Kar, and purified it by fire (rekh),-except the
length of geological time to be reckoned. This will be lessened
because, if the mine lay between the Mount and Marazion Mound,
the land would be so honeycombed by mining operations as to
greatly hasten the work of the water when it once broke in.
lctis was a name of the Mount known to the Greeks. Diodorus
t Etzcycl. B1 it., Mines, 8th Ed.

TYPE-NAMES OF THE PEOPLE.

499

says 1 the inhabitants of the promontory of BELERlUM, the people who

wrought the tin, melted it into the form of astragali, and then carried
it to an island in front of Britain, called "Ictis." To this island,
which was left dry at low tide, the tin was carted from the shore, and
then transported by traders in ships. The island of Ictis is generally
admitted to be the Mount; this was one of the few probabilities of
Cornewall Lewis. "What's in a name?;, The richest deposit of all
the past. Names are the matrix 1 still inclosing the precious thing
we are mining for.
Ictis ,in Greek is a weasel, a ferret, or some form
of the miner. Iko denotes the stamping of the tin-workers, to smite
together at a blow. So does the Latin leo. Ictus, Latin, is a thrust.
Ikt Heb, a fiery fumace. Akh-ta (Eg.) is to make splendid by
blasting with fire. We have no form in Ikt, but Ikh is represented
by Khi, meaning to "beat-beat." And Ukh is to seek, ukhs to create,
mould by pounding. Ukh, a column, probably signifies to be fixed,
as does Uka in Maori. Tes (Eg.) is the enveloped form and inner
self of a thing. These go to show that Ictis was named as the place
where the ore was extracted, pounded, refined, and shaped into metal.
Camden 2 calls the Mount '' Dinsol olim." In ancient times it had
been known as DIN~sol. This, at first sight, looks like the Din, the
high seat of the Sun, which is worth bearing in mind. In Egyptian
Tahn is tin, and Sel is the rock.
This would yield the tin or metal rock, for other metals, one supposed to be bronze1 were called Tahn. Sole is English for the bottom
vein in the lode of a mine. Thus Din-sole may be the seat of the
deep mine, and as before said, in the lead-mining districts the beds
of rock which contain the ore are named sills, whilst Ser (Eg.) is some
golden colour like butter with the Tam Sceptre of gold for determinative. Here again we must strike light by the aid of another title
of the Mount which will be a determinative for both. " TUMBA " was
an ancient name of the Mount called the Careg cows in Clowz.
So says William of Worcester in his diary. Max Mi.iller has endeavoured to show that the name of Tumba belonged originally to
the Mount St. Michael of Normandy, and was transferred with
certain Christian legends to Cornwall. Tumba was applied to the one
Mount as early as the tenth century, and very possibly applied
to the other from ten to twenty thousand years ago. For these
reasons: Ba is an Egyptian name for the mine; Tum signifies the
metal, whether tin or gold, or both; Tumba is the tin mine or the
gold mine. Tum is Sol and gold at the same time.
The full form of the name for gold in Egyptian as in Hebrew is
Khetem, and it means the shut and sealed, the thing most preciously
preserved. Tam is abraded from Khetam, it is gold and the sceptre
sign of rule, theM sometimes permutes with N, and tin is called both
tahn and atam. The tahn is also a kind of bronze which may !J.ave
1

Lib. v. c. xxii.

Brz"tamzz"a, p. 72. 1586.

soo

BooK

oF

THE

BEGINNINGS.

been made of tin mixed with gold. It is known that gold and tin
are near allies. The earliest tin sent from Victoria contained a
considerable quantity of gold.
Aur, our ore;is the Welsh name for gold. This implies that the
first ore known in Cornish was auriferous. The name is not derived
from the Latin Aurum, but both are from one original, which, as before
suggested, is found in Afr, z".e. AUR. Afr (Eg.) is fire, and means
to burn, therefore to smelt, and the ore is for smelting; the Aur, that
which has been smelted.
The mine that lay between the Mount and Marazion Cliff, which
has since caved in, subsided, and been washed away, was possibly
worked for gold, and Tumba may have been the name of it as the gold
mine, before it was worked for tin as Dinsol. Where it exists, gold is
the most self-discovering and easily perceived of minerals. It is quite
within the range of the credible that Tumba contained both gold and
tin. The Welsh triads represent the Princes as riding in cars ~f
wrought gold. It has been discovered that the Romans worked the
Gogofau Mine, near Pamsant, in Carmarthenshire, for gold. Indeed
the name of Gogofau, rendered by Egyptian Khu-Kefau, the hidden
or lurking glory, points to the gold. Kiu (Eg.) also is the precious
stone. Gold .is occasionally discovered at Combe Martin. in lumps as
large as a pigeon's egg. There is still a small proportion of gold
found with the alluvial tin in Cornwall.
Herodotus had heard there was a prodigious quantity of gold in
the north, although he was unable to say how it was produced. The
Druid priests were designated by the title of Wearers of the Gold
Chains. 1 The gold chain was a note of nobility. The root of the
word noble, Nub (Eg.), signifies gold. The shield of the chief Druids
was a circle of gold. The beautiful torques worn by the Irish chieftains were of gold. The torque of gold is often alluded to by the
Barddas. Aneurin states. that in the battle of Cattraeth there were
three hundred threescore and three wearers of the golden torques.
Quite likely the Ancient Britons were not such poor naked savages
as they have been painted. Tumba could hardly have been dissociated from gold or the god Tum in the Egyptian mind. Tum was
the setting sun, the "sun setting from the land of life," 2 in the west,
as god of the Ba, or Bau the Void. In the under-world the gold
was located, hence Vulcan, the goldsmith of the gods.
As the
lower sun's domain began with the autumn equinox where the sun
entered the six lower signs, Tumba was the hill of the setting sun,
and with its BA of Tum, the mine, an image of the western hill of the
Amentes. I"n carrying on the Egyptian mythology Michael was put
in the place of Tum, the judge of the dead. He is represented with
the sc.ales. The scales in Egyptian are named Makhu, and MakhuEl is Lord of the Scales, primarily the equinox. From this relation
I

Wel:i/z Arclt. p.

212.

Rit. ch. xv.

TYPE-NAMES OF THE PEOPLE.

SOl

to the autumn equinox comes our Michaelmas. Tum, however, keeps

his place in the name of autumn, and the Bau is expressed by our
word toom, empty, void. Tumba, as a mine (Ba), was a type. of
the under-world of Tum; the Ba of Tum faced the divinity of the
setting sun going down due west, and from the Ba of Tum, in the
under-world, came the Tumba and the Tomb. It is here that DinSol comes in as the solar seat. As the Pocra Rock standing out to
sea. off Aberdeen tells its tale of the juncture or dividing place of the
Don and Dee, and supports a tradition so ancient that it remains or~l,
so these names of the Mount Dinsol, Ictis, Tumba, and Careg Clowse
each and all affirm that the mine and mining were once at the Mount
itself, which must then have been on the mainland many and many a
thousand years ago.
It has already been shown how the name of the Ruti, in Egypt,
was derived from the earlier Auruti, and this again from the earliest
Kafruti ; and how, on another line of modification, the name of the
Karti was also derived from that of Kafruti. Thus we have three
stages of the name answering to three phases of the people. Language is a mirror which has registered all that it once reflected. And
if we may now trust this mirror so often found to be true, if we may
follow language as. our guide a little further,-and it is one of the most
unerring guides and one of the last left us-we may trace the migration
to Europe, and within the Isles by name in these three stages : First
came the Pigmeans with the cave-and-ape:-name the Kafruti, or Kamniti, the typical uncivilized and ignorant men of the later Egyptians.
This name is preserved by the Kymry whichever way it be read. The
plural terminal, if Egyptian, may be u or ur, or ruti, and if the RY be
taken to represent rekh, that is the race.
So that Kymruti and
Kymraig, whence Kymry and Kymru, are the race of Kam, Kym,
Kvm or Khebma.

The forms of Kafruti, Khefti, Japhti are followed by the Ketti, Epidii, .
and others. These were the children of Kheft (Ked), the ape and
hippopotamus mother, whose portraits they retained in the ape of the
Druids and the monster of the Scottish stones. They must have
come out black and short of stature frqm the interior of Africa, not
merely from Upper Egypt, but from the general land of Kush, or the
black people, whose complexion is retained in the name of the Corea
DUIBNE and CORCA 0IDCHE of Ireland and the KYMRY of Wales.
According to Egyptian thought the Karti name belongs to lower
regions. The Karti are the circles or hells of the lower world. The
Karti people in Egypt are like our people of the shires, the lower lands
in relation to the South, or to Equatorial Africa: This does not
limit the Karti to the fower of the two Egypts known to us, but
possibly to the two Egypts as the Kars in relation to the still higher
land. At this stage, according to the analogy, came out the Keltce
of Iberia and the Isles, the Kaldi of Babylonia and others, their

502

A BooK

OF

THE BEGINNINGs.

namesakes. Karti (Eg.) is the name of the masons, the cutters, and
carvers of stone, including the polishers. This serves to identify the
Keltce race with the workers in stone who spread out into many lands.
Lastly, the Ruti in Lower Egypt are the men of the monuments,
who have shed their prefix with much that it typifies and tells us of
their past. We find the three stages followable in the North. The
Kymry and Kabiri equate with the Kamruti and Kafruti of the
birthplace; the Keltce answer to the Karti. The Rutennu, the
Latin, Lettie, Lithuanic and our own Ludite names correspond to that
of the Ruti. The sense attached by the later Egyptians to the name
of the Ruti as the race, the men, has been preserved in the English
Lede and Lithe for a man and the type-name for the people. Also
the Loegrian name denotes the race, descendants, in relation to the
parentage, whether called Kymric or Keltic.
The earliest names of locality and dwelling-place must be sought
for under those of the genitrix Khebm, Kefa, Kheft, Ked, Tef, Teft,
Tep, Teb, and Aft. 'These will identify the Cave-dwellers, the people
of the Cwm and Weem, Cefn and Ked-Irig; of the points of commencement (Tep, or Tef), Menapia, Dyved and Devon, whence the
Taffies, who derived from the primeval pair called Dwyvan and
Dwyvack, whose descendants peopled the Island of Britain, and who
are topographically represented by the double land Dyved and
Devon, or Wales, and Corn-Wales. The Caers, Kils, Gales, Wales,
Corn-Wales imply the Chart of the Karti or Keltce, the earliest mapping out and inclosing in the Llan, the Tun, the Ster, Set, Trev,
Cantrev, Peel, Pol and Parish, Rath and Lis, Hert, Haigh and How.
The first places as dwellings were found in the Hill-caves, the Kep,
Cefn, Ceann, or Cwm ; the second were formed as holes underground
or circles on the height ; the third were built. To these correspond
the Kymry,Keltce and Loegri, the men of the three Ages, Palceolithic,
Neolithic, and the Smelters (Rekhi). In this third stage we find the
Brithon, and the question arises whether this ethnical name is not
distinct from that of BRITTENE as the broken off and separated
land ? The Brithon apparently derives from Prydhain, the youthful
Solar God. Hain or Han (Eg). means the youth who was impersonated in Pryd, the appearing, manifesting god. The Britten
separated from Brittany became the Isle (Inch) of Prydhain. Inis
Prydhain is the Brithon's Isle, and the Brithon is the third in place
and degree following the Kymry and the Keltce. The first phase
mythologically considered was Sabean, when the gods consisted of
the Great Mother and her son as Sut, and Britain was the Island of
Beli, the Star-God of fire and representative of the Seven, the
Belerium of Diodorus. The second phase was Sabean-Lunar with
Gwydion-Taht as the son of the mother Ked. The. third was
solar with Hu elevated to the Fatherhood and Prydhain for his
son, when the Isle was given to Prydhain as the Brithon's Isle. ,

TYPE-NAMES

OF THE

PEOPLE.

503

Hu, the Sun-God, as Tydain-tad-awn, the British Apollo and father

of Inspiration, is designated the third of the chief regulators. The
Solar God as sovereign of On (An) supplies the third profound
mystery of the sage, who is the third deep wise one. 1 To the
first cycle belong the Kymry; to the second the Gwydelic or
Gaelic race; to the third the Hedui, the Aedui, and the Brithons,
as the facts are reflected in the mirror of mythology and language.
These three degrees are at the bottom of the triads. " What are the
names of the three Caers (inclosed circles) between the flowing and
the ebbing tide ? " asks Taliesin. These were the Sabean, Lunar and
Solar circles of time. The same speaker claims to have been in the
court of Llys :bon, or Cassiopeia, queen of the celestial .tEthiopia
before Gwydion was born. That is the circle of the Great Bear;
Gwydion being Hermes, Sut-Taht, the Sabean-Lunar type of time.
The Triads say that there were three social tribes of the Isle of
Britain-the nation of the Kyniry, the RACE (AL) of the Lloegrwys
and the Brithon. These have been looked upon as three successive
invasions of three different peoples. But they were the social tribes
of the Isle, domesticated and indigenous. The Kymry were natives
of Wales and Cornwales. The Lloegrwys were the developed
race (Rekh, Eg.), the English equivalent of the Gadhaelic race
in Scotland and Ireland. They were both the children, the race
of those who derived from K~d. The Brithon is third. He had
also been living in Lydaw or Brittany. The series and sequence
can be followed as regularly as in the later succession of Roman,
Saxon, and Norman. The facts were registered in the Triads; the
three Awns of Gogyrven, the feminine and earliest form of the Word
and mistress of letters, the goddess K~d, who still talks to us with her
ten digits in the Oghams, over the graves of the buried dead, like
one that invented. a language for those who were born deaf and
dumb.
1

Cadair Teym On. .

END OF VOL; I.

::

,-</
7
,

LONDON:

R.

CLAY,

SoNs,

.AND T~YLOR,

BREAD STREET

HILL~

.'

. A.

Boo:K
.,

OF THE- BEGINNINGs

.. -..,

~-~--~

A Deep, unfathomed, dark and dumb,

Is. left in Africa to plumb.

~~~---------

BOOK OF THE BEGINNINGS.

CONTAINING AN ATTEMPT TO RECOVER AND RECJNSTITUTE THE LOST ORIGINES
OF THE MYTHS AND MYSTERIES, TYPES AND SYMBOLS, RELIGION AND LANGUAGE,
WITH EGYPT FOR THE MOUTHPIECE AND AFRICA AS THE BIRTHPLJ!.CE.

BY

GERALD MASSEY.

VOLUME H.

EGYPTIAN ORIGINES IN THE HEBREW,

AKKADO-ASSYRIAN AND, MAORI,

1lt.(Jlt):ron :
WILLIAMS AND NORGATE, 14, HENRIETTA STREET,

t881.

LONDON!

R CLAY, SONS, AND TAYLOR,

. BREAD STREET HILL.

...

------~

..
C 0 NT E N1"'S.
SECTIOlf

PAGE

ZODIAC FROM THE CENTRE OF THE CEILING OF THE TEMPLE OF

DENDERAH

vi

EGYPTIAN ZODIAC ASSIGNED TO THE SECOND HERMES, ACCORDING

TO KIRCHER

vii

XI. COMPARATIVE VOCABULARY OF HEBREW AND EGYPTIAN WORDS

XII. HEBREW CRUXES WI'rH EGYPTIAN ILLUSTRATIONS

23

XIII. EGYPTIAN ORIGINES IN THE HEBREW SCRIPTURES, RELIGION,

LANGUAGE, AND LETTERS
XIV. THE PHENOMENAL ORIGIN OF JEHOVAHELOHIM

12,5

XV. EGYPTIAN ORIGIN OF XHE EXODUS

176
. ;z~8

XVI. MOSES AND JOSHUA, OR THE TWO LION-GODS OF EGYPT

XVH. AN EGYPTJAN DYNASTY OF HEBREW DEITIES IDENTIFIED FROM
THE MONUMENTS
XVIII. THE . EGYPTIAN ORIGIN OF THE JEWS
MONUMENTS

8o

TRAC~ FROM

281

THE

XIX. COMPARATIVE VOCABULARY OF AKKADO-ASSYRIAN AND EGYPTIAN

WORDS
443

JO{. EGYPTIAN ORIGINES IN THE AKKADOASSYRIAN LANGUAGE AND

MYTHOLOGY
457
XXI. COMPARATIVE VOCABULARY OF MAORI AND EGYPTIAN WORDS.
XXII. AFRICAN ORIGINES OF THE MAORI

535

XXIII. ROOTS IN AFRICA BEYOND EGYPT

NOTES TO VoL. I.
NOTES TO VOL.

,,

523

599
675

II.

683

------.-

c.

.r

ZODIAC FROM THE CENTRE OF THE CEILING OF THE TEMPLE 01'' DElWERAH.

EGYPTIAN ZODIAC ASSIGNED TO THE SECOND HERMES, ACCORDING TO KIRCHER,

MOTHER SHIPTON'S PROPHECY OF THE

"END OF THE WORLD'' IN THE YEAR I88r.
Some relics of the ancient Circle-Craft are stilt extant in
Britain, and we have our misinterpreted Prophecies in
common wz"tft, tft,e Hebrews (see pp. 388-398). According to
one of these the World is to end in the year I 88 I.
The " end of the world" iS the end of an .Aion, Age, or
Cycle of Time, and we have seen the Pro_phecy fulfilled in the
rare Lunar and Planetary Conjunction which occurred on
the 3rd of March. It naw remains for Scientific Astronomy
to determz"n~ the. length of this partzcular Cycle of Tz'me and
define z'ts r.elationshfi to the period of Precessz"on.
The endz"ng _of an Old World (or .Aion} and commencement
of a New is ~n appropriate date for the. birih of A BooK oF
THE

BEGINNINGS.'

Marek 4/k, 1881.

BooK oF-

THE BEGINNINGS.

SECTION XI.
COMPARATIVE VOCABULARY
OF

-HEBREW

AND EGYPTIAN WORDS.

HEBREW,

ab (:JN), first ancestor, father.

ab, master, teacher, councillor.
ab, desire.
ab(lhh ( MM:JN), destruction (applied to a sword,
E~k. xxi. 20).
abk ('l]:JN), to mix together, to roll itself
together (as smoke).
abn (I:JN), stone.
abr (1:JN), to mount upward.
abir (1':JN), the first.
abr (1:JN), a wing feather.
abrh, feathers.
abrk ('l]1:J~), tender father (margin).
abr, poetically of God (Ps. xci. 4).
ad ("IN), vapour.
add (,,~), to befall, as misfortune.
adon ()\"IN), a lord, master, ruler, noble;
adonaim, a triad (Gen. xviii.).
adm (0"1~), red, red man.
adm (O"!N), applied to the female sex (Num.
xxxi. 35; menstrual flux (Lev. xii. 7; xv.
27) . .
adm (O,N), to dam.
adr (1"1N), twelfth month, amplitude, width.
agm (O~N), a collection of water, reeds.

VOL. II.

EGYPTIAN.

ap, first ancestor .

ap, guide, judge, ~d, chief.
ab, desire, wish.
abkh, to leap, move, penetrate; ab, to
brandish ; kh, the thing brandished.
abkh, varied or variegated plumes; a.b, pied;

ab, tablet, statue, stone, ivory, horn; abn,

stone wall.
.
apa, to mount, fly on high.
ap, first.
apr, preparer of bows, equip.
apru, a fillet of consecration.
ab, holy father; rek, to rule.
abur, God.

att, to soar, fly.

att, retribute; at, destitute.
atnu, captain; atennu, titles ; aten, rank,
quality, highest ; aten, solar orb ; atenu,
penetrator, former, and ruler.
atum, the red deity, red STm,
atem, the "Mother-Goddess of time," or
periodicity.
atem, to shut up.
atr, the limit, boundary, space, measure, distance.
akhem, a whelming wave ; akh, reed.
B

BooK

oF

THE

BEGINNINGs.

HEBREW.

ahb {Ji'l~), to desire, wish for, sigh after,

love, be attached.
ahd {,i'l~), joined together.
aiD ()1~).

nothing, negation, not.

aiph {MDI~). a measure of grain.
ahl,-ten, bouse, habitation, dwelling.
au ('~), desire.
aob {Jn~), python.
aob, a soothsayer, diviner,
aob, a bottle.
aud {,,~), to gird, encircle.
and, to press down, as with misfortune.
aun ()\~),negation.
aun (tnt), iniquity.
ophn {!El,~), symbolic wheel, or circle,
aur or avr (i,~), fire, to burn.
auth (m~), a sign, a type.
az (t~), behold, then.
az (}'ll), an idol.
atzb (J':ll/), image, idol, representation of the
female.
azd (,t~), gone.
az, formerly, former time.
azn ()f~), give ear.
azq (pt~), a chain or fetters, in the plural.
azrch (Miftt), people of a district, natives,
native.
achch (Mnlt}, to burn, as fire.
ach (M~), a lire-pot.
akd (i::l~), to bind ..
achd (,Mtt), the first one, first day of the
month.
achor {i'M~), the hinder or bottom part, rear
end, the west, the latter time,
akph (El::ltt), to push, spur, drive on.
achu (lM~), reeds, grass, Nile-grass.
achz (fM~), to enclose, encompass, seize, lay
bold fast, grasper, bolder.
atu.n ()U~~), fine linen.
atm (O~tt), stop the ears, shut.
atr (i~~), to enclose with a hedge, bound.
aib (JI~), an adversary, enemy.
aiphh (t'ID 1 ~), a measure of grain, modius.
aish (~ 1 ~), typical male, vir, virile.

(~::ltt), corn, grain.

akr {i::lN), husbandman, digger, to plough.
amh (1'10~), cubit.
al 6ttJ, ancient na'lle of the supreme deity,
interchanges with Baal,
alph (q~tt), to bind, to bind up or together.
a1h {1'1~~), to be round, ~p.ove in a circle.
alph (tbtt), head of a family or tribe.
akl

am {Ott), typichl mother.

am, truth.
amn (!Ott), to stay, sustain, support, to found,
make firm, sure.
amn, to nurse a child; amnth, a nurse,
. amth (l"\Ott), truth.
amm (COtt), to join together.
anq (p)~), to be pressed.
anki (1::l)!:t), I.
ans (0)~), to urge, compel, force.

EGYPTIAN.

hab, wish; hap, to unite in marriage.

aahti, dual deity, lunar; ahtl, legs, womb,
bellows.
en, no, not, negative.
ap, a bushel of grain.
ah, house, stable, camp, storehouse.
uha, desire.
app, Apophis, serpent,
ap, to declare, show, manifest, guide.
ap, measure ofliquids; ab, a water-bottle.
at, circle.
att, destitute.
en or na, negation,
un, bad.
api, the symbolic winged .disk.
afr, fire, to burn,

at, a type.
as, behold; ash, then.
as, a statue, a typical image.
asb, seat, feminine symbol.
as, to go away; aas, go, haste.
asat, period of time.
as, lo!
uskh, a collar.
rekh, people of a district, native.
akh, fire,

akh, a censer.
akh, to suffocate.
hek, first in rule ; he:i-t, queen ; hek, title
of Ainen, as lord of the first region.
akar, Hades, amentes, the underworld, the
west.
kefa, hunt.
akhu, reed.
kes or keks, to bind, bend down, subject.
at and atun, a kind of linen.
atm, listen, hear, to shut.
atr, limit, boundary.
app, the Apophis, enemy of the sun.
apa, bushel.
ash, tree of life, symbJlic ; as, secreting pltrt
of the body; ash, emission.
aka, grain, corn.
akau) plough;hare.
meh, cubit.
ar or Bar, the son, the I.ord.
arp, to bind, a bundle,
aalu, orbit or orbits.
kherp, the first, principal, the majesty, the
prow.
hem, typical female.
ma, truth.
min, to place firm, fix, found.
mena or menat, the nurse, the nursing
mother
mut, truth.
am, together with.
ank, to squeeze.
ank 7 I, the king.
ans--ra (Ritual, ch. xlii.}, the opposer.

VocABULARY

oF

HEBiEw AND . EGYPTIAN.

HEBREW.

anph (!))~), breathe, emit breath.

anush (tiUN), son of Seth.
ash (MCN),to injure.
asa (NCN) (Aram), to heal, physician.
ailir. (,'CN), prisoners bound.
aph (!lN), swine's snout (Prov. xi. 22).
aphud ("''U:lN), image of an idol._

EGYPTIAN,

uef, breath.
anush 1 the wolf, Sut-Anubis.
ush, hurt.
usha, doctor.
sehar, overthrow.
aph 1 boar,
apt, Goddess Thoueris ; hept, a shrine, the
hema image ; also the hept1 sign of peace
and plenty.
ap, judgment.
ap1 equal or even.
auf, chastise.
hap, to hide.
hefa, viper.
peua, to turn, reverse.
apru1 fillet, proof of consecration.

aphil (~~!lN) judgment,

aph', even.
aph, anger, breathing wrath.
. aphl (~!lN), to set, be hidden, obscured.
aphah (Mlt!lN), viper.
aphn ()!lN), to twist.
aphr (,!lN), some kind of head-dress or ornament, a mitre in Syriac.
azb (:lYN) uncertain root, perhaps to labour,
aasb, leisure ; asft, idlenes3, fault.
to toil (Gesenius).
az16YN), noble.
as, noble.
ar (,N), a hero, strong man, giant.
ar, the Divine Son and Hero.
ara (N,N), lion, .strong, Ares.
ru, lion.
arg P,N), to weave.
ark, to weave.
arkh (M:l,N), healing.
ark, thirtieth of the month, end of period.
arh (M,N), to pluck off, gather grapes.
arr, vine, grapes.
arch (M,N), to decree, appoint a time, make ark! oath, _covenant.
a covenant.
arch (M,N), a period, a. course of time (Gen.
ark, a time, end of a period.

xviii. II),
ark (';J,N), length, space, continuance . of rek1 time, rule, reckon.
tim~

.
ash (tiN), foundations ; ashb (~tiN, unused asb,. throne, seat.
root). .
ashph (!ltiN), a magician, enchanter, to evoke shefi, telTify, terror, demoniacal.
spirits qr practise magic. .
ashh (ijtiN), a sacrifice.
as, sacrifice.
ashr1 inflame.
ash (tl~), fire, fever.
sherau, p\tbe!ocent.
ashr (,tiN), to become the spouse or husband,
attain P.Uberty. .
ashr (,tiN),, happmess.
sher-sher, joys ; sheri, rejoice.
asru, tamarisk tree.
i.shrh (M,tiN), a sacred tree.
ailartha, Pentecost offerings of first fruits, as ashrta, meaning determined by a slice or
portion of bread, corn," and a measure.
loaves of bread and measures of meal
(Josephus, 3,,1o, 6).
ashthun ()lMtiN), rest.
as, rest ; tun, seat.
uha1 to desire strongly.
a.vh (illN), to desire, to wish strongly.
au, to be.
avth (Mltot), to be, exist.
avth (MlN), to be, to exist, being, essence, . af, born of; aft, the flesh ; apt, the essence,
body.
avth (nlN), a sign, mark, sign for marking aft1 the four quarters.
portions of time.
ap, measure.
avph (1:\lN), to measure.
a.vr (,lN), light, lightning.
arr, fire.
at, flesh, born of.
av:u. (llN), substance, born.
ut, out of.
ath (MN), out of.
ahtl 1 womb.
athi ()MN), for at, a feminine thou ; athuu,
a she-ass.
athm.cha (NM~MN),. to be crucified.
makha, balance, level, or crossing.
atu, some hard substance, tin.
athn ()MN), hard substance.
' ateu, to make the circle.
athn (IMN), perennial.
athor, place or habitation of Horus.
athr (,MN), place of God.

beth (:l), the letter B, house.

bausli (tllN:J), bad, wicked; bash, to stink,
a stench.

pa, hieroglyphic house ; bu-t, belly, vagina.

besh, naked, wounded, hostile, revolt, mystical
sense.
B 2

A 'BooK. OF

THE

BEGINNINGS.
EGYPTIAN.

HEBREW.
~.

bar (11it::l), to declare, explain.

brr (11:::1.), void, purge, be empty.
bara. (llt11it::l), fountain.
bbh (l1J.J.), aperture, cavity.

par, show, explain.

per-t, void.
ber, to boil up ; per, flow out, pour out.
beb, a well, sense of round, circular, cave,
cavern.
bbh (MJ.J.), the apple or pupil of the eye.
ba.b, anything round.
bib (:::1. 1:::1.), hollow, the pit.
bab, hole, the pit.
.bd or bdd ('1:::1.) ('1'1:::1.), to separate, be separate,
bet, the foreigners, outsiders
apart.
bda. (lit"t::l), to form, to fashion, used of a
puta., to form," to shape, the former personified
potter.

as the potter is Putha., the Egyptian

Buddha..
bdd,-to devise or feign.
put, to figure, type.
bhmh (MOl1:::1), Behemah.
bekhama., hipp..~potamus.
bht (Ol1:1), some kind of stone for pavement,
baa.iut, syenite granite.
bua. (l"J.), sense of swelling up.
bua., boast.
bgd ('1~:::1.), raiment, vesture, garments.
pkt, some kind of royal linen or tunic.
ba.k-a.l (BakHar), ba.k, hawk, sign of rule;
bgl (~lt::l), the lord, ruler, the husband.
har (AI), the Lord.
bva. (lt,:l), to bubble up.
ba.b, to exhale.
bvg (ll:l), to cook, to bake.
pefs, to cook, bake.
pint (t), pshent, crown (Denk. iv. 71, a).
bnt (t:ll::l), to bind, gird about, related to the
priest's dress.
brbr (1:::1.1:::1), fatted fowls.
ber-ber, tiptop, enviable.
beka., to pray.
beka. (lit:JJ.), lanentation.
pkhkha., to divide, division~ ; peka., gap,
bqa. (Sii'::l), to cleave opet;~., divide, divisions,
divide in half. .
half.
bqr (1i'::l), dawning of light.
peka., extend ; peka.i, to flower.
bakh, to engender, fecundate, conceive.
bkrh (l11:J:l), offspring, firstborn, young.
per, grain.

br (1:::1 ), corn.
.
bra. (N1J.), to form, fashion,, create, produce ; per, cause to appear visibly; per-t, proceed,
emanate from the creator.
bra., to beget.
bar (1~:::1.), rejoice, be and make joyful.
sher, joy; sheri, rejoice (P. article the).
beka., bring forth, naked, fquat ; beka.i,
buq <P':l), to empty, emf)tying, depopulate.
waste, deficiency, void.
bush (~:I), be ashamed ; besh, put to shame besh, wound, bleeding, naked, mystic meanand silence, shame; bear, nakedness;
ing.
be.aluth, a making naked.
bchn (IM:J), watchtower, beacon.
bekhn, tower, fort, magazine.
.
bchr, (1MJ.), to have pleasure, to love, to
bekh, to fecundate, conceive, enfanter.
mature ; bechur-mut, the first-begotten of
Death (J oh xviii. 13).
bg (l:J), food.
pe:kh, food.
a.ben-bekn, a tried stone.
bekhn, basalt.
btn (!0:::1.), womb.
but, belly, vagina sign.
bka. (lit:J:l), to drop, weep, shed, flow by beka., to bring forth, naked, void, squat,
drops.

depress, bleed.
bnh (n.l:l), to build, metaphorically to beget.
benn, engender.
ben, son.
bennu, sons.
baaka.ba.ka., reversal, topsy-turvy.
bqbuq (i'':l.i':l.), a bnttle.
bara.k, putting to flight, chasing, expelling,
ba.ruka., spoils and slaves.
spoiling.
.
brq (i'1:l), to .lighten, send lightning, also buiruka., fulsit,fulguravit,
applied to the Great Serpent.
bara.ka.h, p::~ols, great waters of Gibeon.
buiruka., a form of the two waters, l'tau
m~roite.

ga.h (Milt~), high, lifted up, proud.

gb (:::1~), the booth or brothel, o'IX'TI/J.a. 1I'OP"'X&,,
Tb 1rOp11eiu11 (Ez. xvi. 24, the LXX).
gb (:Jl), gtbbous.
gb, pit, cistern ; gba., a reservoir, marsh,
pool.
gbb, to dig.

ka., tall, high, lifted up.

kep, concealed place, sanctuary, Typhonian.

ka.b, to double, double, turn comer.
kheb, low, lower Egypt, place of waters.
kheb, to dig.

VoCABULARY

OF

HEBREW

HEBREW,

AND

EGYPTIAN.

EGYPTIAN,

gbh (M:l~), to issue from the earth when

hatched (as locusts).
gbul <'":l~), boundary, limit, border, margin.
gbur ("n:l~). the mighty God.
gbur, the mighty hunter.
gbl (~:l~), to twi,t, twist together, wreathe as a
rope.
gbr (,:l~), a man, vir, as generator.
gd-gd (,l,l), to beat, to thunder.
gdd (,,l), to cut, break in upon.
gdh, banks, stone wall or bank.

khep, generate, transform, create, shape,

assume shape of (as beetles).
khepr, the world, boundary.
khepr, the creator, the beetle-headed god.
ka.fa, hunt, seize by force,
kab, to turn, twist, double, redouble; khepera twists the horns (Rit. ch. xciii.).
khep.r, to generate.
kket-khet, to attack, reverse, overthrow.
khet, to cut, break in pieces.
ketui, circle, enclosure, surround with anything.
gdih (M',~), a female goat.
kahta, she-goat.
gu or gUh (l~), belly, middle, body.
kha, belly, body,
guih (M'll), dead body, corpses.
ir.ha, corpse.
gua (VU), to breathe out one's life.
khu, spirit.
gv
majesty, to be great.
- khefa, might, puissance, potency.
gvr (,U), to ferment, seethe, effervesce, to
kep, fermentation, heat, fertilize, fertilization
draw in moisture.
of the Nile.
gvrl (~,)l or ~:ll"!), lots.
kheperu, happening.
gvsh (~111, or ~'J!), the Great Bear (Ibn
Kepsh, the Great Bear, North Pole,
Esra) ..
gvsh (~ll), to search out.
sheps, be concealed ; kapu, hidden.
gvsh (~U), to curdle, clot, clod, heap together
sheps, to conceive, be figured, shaped for
and make firm, to coagulate.
birth.
gil ~~~~). a circle, revolution, age; gut 6~l),
karr, circle, orbit, course.
go in a circle,
glh (M~l), to make naked, reveal, disclose, be
kheru, the word, voice, speech, know, make
revealed, manifestation, the primeval mode
known.
of revealing, the visible word.
gma (~Cl), an ark of papyrus.
khem, a shrine or ark.
gma (~Cl), Nile reed.
kam, a reed.
gm1111 (COl) (an unused root), to join together,
kam, to create, form, produce.
heap up, increase.
gmd (,Cl), a staff or rod, a cubit.
khemat, kind of square-headed sistrum.
gmd (,7::1~), to sit firmly, to establish.
khemt, an adult, hommejait,
gml (~7::1~), complete, mature, grown up.
guph (I:JU), to shut upon.
ka.fa, fist, seize by force.
gur (,ll), to turn aside from the way.
kar, curve.
ghr (,Ml), hiding-place.
kar, secret, under.
gn ()~) a garden.
khen or khent, garden.
gash (~lll), to thrust, be concussed.
khus, ram, pound.
grz (t,l ), to cut off, separate ; grs, to break
khers, to dissipate, disperse, clear away.
in pieces, expel.
gra (ll.,l), to scratch.
kra, to claw.
grph (1:\,~), to press together, to form a ball.
khereb, to form, figure, model.
gshm (C~l), corporealness.
. khem, matter; khasu, flesh, fleshy.

m>.

i
db (:l:l,), to speak.
db (:l,), a bear.
dbb (:l:l,), to flow gently.
dbiun (ll':l,), flux.
dvh (Ml,), the woman's illness, menstrnal.
. dvh (Ml,), menstruation.
dbr (.,:l,), to lead, head, guide, rule, direct,
lay snares
. dbrh (M,:l,), words, precepts, manner, mode;
dbr, word of the Lord, oracle, logos, edict,
the Ten Commandments on stone tablets.
dum (Cl,), dumb.

dhr (,M,), to go in a circle.

dr (1,), a time, a generation.
dur (.,l,), generations,- times; dur, roundabout.

tep, tongue.
tabi, a bear; Teb, the Great Bear,
tep, to drop.
tef, drop blood.
tefa, to menstruate; teb, to purify.
teph-t, abyss, source, hole of a snake ..
tepr, head, tie, noose.
tep, tongue, type of utterance ; ta11irtu, an
engraved stone; tapt, stone ; riu, engrave.
tem, dumb.
ter, circle of time.
ter, time or times.

.~

BooK

OF THE

-HEBREW.

EGYPTIAN,

dud (,,,), to be -troubled and agitated,

Dau.id (,,,), David the Psalmist.
duh or devh (m,), menstruation.

tut, to tremble.
Tet, Lord of the Divine Words.
tua, menstruation ; tb, tep, to drip, drop.
ti, two.
teka, see, behold, whilst hidden; tekhD,
an obelisk.
teriia, door.
tat, the tat, eidolon, the soul, eternal principle.
ter, to engender.
tet, speak, speech, word, discourse, tell.

di (',), having the sense of two, as Bicornis!

diq (i'',), a watch-tower, place of look-out.

dlh (M~,), a door.

dath (M]M), the intelligence, understanding.
~

BEGINNINGS.

(,,), generation.

dth (M,), law, commandment, d~ree, statute.

n
be (n), duration.
bgh (Mln), to murmur and mutter, as the

ha, duration.
heka, charm, magic.

soothsayer, magician.
bgb (nlM) a thought.
.
bgh1 to celebrate.
bgil (~'lM), to rejoice, a religious dance.
bda (N,M), God.
helm (C,M), to cut in pieces.
hdh (M,M), to stretch out, off; r (direct the

heka, thought.
hak, a time of festival.
ha.kr1 applied to a festival.
hut, the great God.
temu, to cut in pieces.
ta, to offer, direct, with hand outstretched.

hand to anything).
helm (C,M), to overturn, destroy, tread down,

level with the ground.

huh (mn), to breathe.
huh, to desire, long for, sigh for.
huh, to be.
huh, wickedness, fall, ruin, calamity, destruc
tion, misfortune.
hu.i (''M), ho I woe, alas !
bavoth or avoth, cabins, huts.
hvn <l'M), to rest.
bumm. (CC~M), destruction, .
hm. (CM), to hum .
hiD ()'M), a measure of liquids.
hna (VlM), god or city.
hnhuhnh (~ln,-nlM), here and there.
brh (M,M), to conceive as a woman.
hsh (MCM), to rest.
ha (NM), lo ! Fee.
bah (MNM), cry of joy.
hubnim (C'l:l,M), ebony;

bud (,,M), majesty, honour, glory.

bu.zzab, the established (Nahum ii. 7).

tema, terrify, swoop down, subdue.

hu, spirit, the breath ; baa, breath of life.
uba, want, long for, sigh, desire.

hA, essence, beginning.

hu, evil,
hu.i, tear the hair in grlet.
hepti, ark or cabin.
hept, peace or rest.
ham-~am, to roar.
hum, locusts,
hiD or heDu1 a measure.
hBDDa, name of a god.
hanu-hana, tum back and return, go to and
fro.
ar, to make, image the child, likeness; her,
function.
as or hes, rest.
ha, to hail.
baa, jubilation ; ahai; rejoice ; abaiu, cries
of joy.
.babDi, ebony,
but, throne, the upper crown, mystic sun,
hesb, hesbu, or hesp, a pavement, a district, a hieroglyphic of land, and of Egypt.

,
uzr (,t\); to carry, sustain.

'11Sr, to sustain, prevail, rule; the '11Sr is

the sceptre of power.

zab (:lNt), wolf.

zbb (:l:lt), an unused root, but expressive of

sab, wolf, jackal.

sebhu, sob, groan, roar.

sound.

zbh (M:lt), sacrifice of a special kind~

sabu, circumcise by castration; sab, eunuch,

VocABULARY OF

HEBREW AND

HEBREW,

EGYPTIAN.

EGYPTIAN.

zkk ('l)!:lt), to be transparent, clear, pure.

zhb (:JMt), to shine, be golden, metaphor
applied to the heavens (Job xxxvii. 22).
zvg (~H), to enclose, sum:mnd, bind.
zub c:m), flow, to flow, menstrual. .
zun !!"> to nourish, feed, give food.
ziz (t t), a full breast.
zua. (ll't), to shake, agitate, motion.
zv (n), a precept.
zphth (Tl!lf), pitch.
ziza. (Nf\t), abundance.
zqim (tl 1i'f), chains, fetters.
zmn ()~!), to prepare, appoint, establish.
znb (~)f), something vile or contemptible.
znb, tail, extremities.
znu (')f), to form, put into ~hape, figure.
zen, kind, species.
znh (M)!), harlot.
zr (,t), a crown.
zra. (V,f), seed, seed of men, race.
zrh (M,f), to winnow.
zrh, an arm, arm of God.
zrh, might, power, strength, help, helper.
zra. (lliT), to plant.
zra., to conceive seed, speal<ing of a woman,
be made fruitfu.l (Lev. xii. 2).

saakh, to illuminate, glass?

seb,.the star.
sefekh, noose, bind.
sef-sef, purge~ sep, corrupt; sep, time,
turn, spontaneous manifestation.
sen, fopd ; sen-ka.u, to sttckle.
shes-t, full breast.
sua., priestess, sing loud, >hake the sistrum or
seshish.
sept, a precept.
sif, pitch, bitumen.
susr, maintain, sustain.
skhem, to prevail, shut place, to imprison.
smen, to prepare, establish, appointed, place
of establishing.
snab, fault, stain,
sna.b, legs.
senu, image, statue, found.
shen, brother, sister, brethren,
khennu, concubine.
shlr, a crown.
sheru, barley, children, pubescent youth.
ser-t, fan.
ser, the arm symbol, arm of the Lord.
sru, dispose at pleafure, chief, arrange, distribute, console.
srut, plant, dig, renew.
ser, a liquid like cream or butter, sacr(d,
private, reserved.

n
chbur (,,~M), a typename of rivers.
chbq (i'~M) (Talmudic), girdle.
chg ()M), a festival, in the Talmud the Feast
of Tabernacle, the Passover (Is. xxx. 29) ;
hgg, to keep a festival, go round in a circle,
dance.
chgg (l~M), be drunk, or get drunk.
chdr (,,M), a chamber, woman's innermust
apartment, house of the mother (Cant. iii.
4), inward parts of the belly (Prov. xx. 27).
chdr (,,M), to surround, enclose.
chug ()lM), to describe, draw,. or go in a
circle.
c~ud (,,M), to put forth.
chvt (tl,M), measuring-line.
chvl
the phrenix.
chur (,lM), hole.
chuthm (onm), a seal, seal-ring, signet.
chzh or hza., (M!M) to see, as seers,. by abnormal vision ; chzh, a seer, prophet, one
of the zah or sa (see the cha.sai, 2 Ch.
xxxiii. 19, margin) ; chzion, vision, revelation, valley of vision, mount of vi; ion.
chta. (~tlM), sin, grief, calamity, fault, penalty,
misfortune, outcast, wander, purify, be puri
fied, expiate, cleanse by a sacred ceremony.
chth (MtlM), wheat.
chih (M\M), life, vivify, give or preserve life,

feed life, anima.

chith (n\n, i.e. n'M), the beast of the reeds
(Ps lxviii. 31), an image of Egypt.

b'n),

ka.bh, inundating ; aur, river.

sevekh, noose, tie, girdle.
ha.k, festival, a time ; heka.u, some kind
of bread (unleavened?) ; "skha.-hut" is
leavened bread.
heka., beer, drink.
ha.thor, habitation of Horus, as the mother ;
khat, the womb.
atr, river measure, limit, margin, boundary.
khekh, a collar.
ut, to put forth.
kept, measured out.
khepr, the transformer, to transform.
ka.r, hole.

khetem, seal, shut, a signet-ring.

kashi, secret ; sa., an order of priests; sha.unnu, a diviner, a divine sh~u or seer. The
Egyptian "sa" equates with "hasa.i."
aa.ti, leprous, accursed, outcast, de>titute, unclean.
hut, wheat, white corn.
khu or hu, spirit, genius, aliment.
khebt, the hipfopotamus, type of Egypt in
the North.

A BooK

OF

THE

!JEGINNINGS.
EGYPTIAN,

HEBREW,

chk ('l(M), mouth, palate, internal parts of

the mouth.
.
chkh (M!IM), take captive? (see Is. xxx.
18). L
chlb (:12M), what is best and most excellent.
chm (tlM), heat.

chma. (MOM), to CUidle, make cheese.

chmnlm. (C-.,:IOM), images, plural of Hamon,
and ~ the h changes with a, and these are
sun-images, the name identifies .them with
Amen-ra.
chmz ()"OM), that which is leavened (Ex. xii
. IS)-

chmsh

khek;h, throat, gullet.

hak1 captive.
Jdierp, to excel and surpass.
&m, heat.
ham, to conceive, make a child ; kam, to
.create.
images of Amen-ra.

mest, cake ; mes, some kind of cak~.

(~M),

womb.

chmth (MOM), a bottle.

chn ()M), grace, favour, good-will, beauty.
chDD ())M), making supplication.
chnh (M)M), to bow down, incline, prayer.
chnp (f:l)M), to be profane,, polluted, impious.
chph (M~M), bride-chamber.
chpsh (t'ElM), a beetle.
chlq (i''M), to surround.
chralm (C'N,M), excrements (Is. xxxvi. 12 ;
zu.ah in margin ; cf. su.a, Eg. ).
chrd (1,M), to be frightened.
chrt (C1M), Jlnused root; to cut in, to engrave.
chrlshl ('t'',M), silent, quiet ; charesh,
secretly.
chrp (!:\1M), autumn, fruit season, to pluck,
gather, reap.
chrs (C1M), the sun.
chrphah (i1El,M) (Is. xlii. 3), the shame or
reproach, the feminine period.
chshah (Mf?'M), be silent, still.
chshb (:J.t'M), reckoned, to reckon, to think
upon, consider.
chshb, the girdle of the high-priest, which
bound the ephod (Ex. xxix. S).
chan ()OM), to bind together, be strong,
possess power, treasure, abundance.
chezb, to destroy, slay.
chq (i'M), an appointed time.
hkh, defined, established, law, ordinance.
chqr (,i'M), secret depths, hidden, to search
beneath.
chthm (CMM), to shut, to seal, seal up, set a
seal upon, a seal.
chthth (MMM), to break, to break in pieces.
chth (MOM), wheat.

'tbu.r (,,:J.C), summit, lofty place, th~ height.

tebh (M:J.C), a slayer, to kill, executioner,
tba (31::10), to seal.
tbth (M:J.C), month of dirt.
thu.r (,,MC), physical purity opposed to impurity, to cleane in the primal sense.

mes-t, place of birth; mes, bear, bring

forth ; kha, belly; khepsh, womb.
hemt, feminine emblem ; hem, fount or
well, with bottle sign.
han, nod assent, favour; 4n, :-.ppear beautiful.
hannu., to supplicate.
hanlu., adore.
nebt, evil of some kind.
khep, sanctuary, secret place, the uterus,
khepr, the beetle-headed god.
khakh, a collar ; khakrl, a necklace.
aarl, freces.
her1 fear, terrify.
ru.tl, to engrave, figure; karb, sculptor,
karas, funeral, place of embalmment; karast,
themummy.
.
kherp, a crop ; Repit, goddess of harvest.
Res was a surname of Osiris, as the watcher,
the eye of heaven.
.
\'epa, lady, virgo, feminine repeater, wife of
Nile.
kashi, secret.
sap, count, reckon ; saph, examine.
seb-seb, encase, gird; shebu., a collar or
tippet ; ,shebu., traditions ; khesba, blue,
lapis-lazuli.
seDh, bind; senni to found, establish ; shen,
granary.

hesb, destroy, destruction.

hak, a time appointed.
heka, rule.
kar, >ecret; khr, under; karl, digger,
klietem, to shut, lock, seal.
khet, to break in pieces.
het, wheat.

tepr, head; tep, heaven, top.

tetbu., kill, destroy, exterminate.
teba, seal.
tepht, the abyss, a lake of mud or matter.
ter,rub out, wipe out, drive away, obliterate,
purify.

VocABULARY

oF

HEBREW

HEBREW.

tua (~lt::l), to be miry and foul.

tutphuth (T\lElt::llt::l), written scrolls worn fillet
wise, called frontlets.
iur {,lt::l), an enclosure, wall, fence, boundary.
tchr {,Mt::l), to be illuminated.
ttah {l"'~t::lt::l), pollution, filthiness, unclean.
tam {0311::1), to perceive.
tam {OVt::l), judgment, royal decree, sentence.
tan (l31t::l), to cut through.
tphth {T\Elt::l), a drop.

lab (::l~l), to desir.e, to long.

ibb (::l::ll), to cry out, joyful exclamation.
igh (iUI), sad, affiicted, grieved.
iaga, wearied out, exhausted.
id {11), the hand.
idun {ll11), a judge, or judged.
ida (1111), to perceive, see, know, be aware
of, understand, ideal, imaging.
lhuh (l"'lMI), supreme deity of Hebrews, ren
dered Jehovah.
iar (,~1), a river.
ihr {,M1), union, junction, together.
ihm (OMI), to conceive, have sexual intercourse.
lm (OI), the sea.
i1un, the west.
isd (101) to found, establish, settle, be
based, seated, grounded.
ial (~311), to rise above, ascend on high.
ian (1311), a howling animal of the desert ; a
name of Baal corresponding to Pan.
ian (1311), to say, utter, speak, sing, howl.
iaz ('lWI), councillor, chief, leader.
ichid (11MI), the ego, self, or soul (Ps. xxii.

AND

EGYPTIAN.

EGYPTIAN.

tu, filth, stain.

tut, word, language ; put, circle.
. ter, limit, extreme frontier, boundary.
teka, to illuminate.
taut, slime, venom ; taa, pollute.
tam, to spy out.
tma, make just, visibly ; tema, announce ;
Ma, goddess of justice; Tum, god of
justice.
ten-, to cut in two.
teft, to drip; tef, drop.

ab, desire, wish.

heb, shout of triumph, festival.
aka, depressed, subdued, quiet.
akha, dead.
it, to figure fc;>rth with the artist's hand.
aten, title, officer, hear, listen ; atum, the
judge.
it, fi,<TUre, paint ; at, form, type, image.
heh, deity, the eternal.
aru, a river ; also aur.
her, with, together with.
ham, to conceive; kam, to create.
luma, the sea.
am, the west.
sat, floor, base ; set, seat, race, rock.
har, to rise above, ascend on high.
an, the ape, the type of speech, a form of
Taht, earlier Sut-Anubis, or BarSutel<h.
an, speech of, from, to, speech personified as
An.
as, the great and noble ; asi, venerable,
august.
akhet, the spirit, manes, the dead.

20).

-1

latzr (,~1), potter.

iaqb (::lj:l311), Jacob, "taking hold of the heel,"
who was to be multiplied.
igb (::l~l), to dig or plough.
iqvm (l:llj:ll), the existing substance.
iqtn (lt::lj:ll), little (Arab. Kahtan).
iqim (01~1 ), a setter up.
lqshn {)~j:ll), fowler.
ird (,,1), used of a downward flowing, to
pour down abundantly, to flow down, to
draw down, pull down, cause to flow down.
lrch (M,1), a month, that which makes a circuit (monthly), as the moon.

larkh_(i1::l,l), hinder part, extremity, end.

ish (~1), being, existence, esse.
ism -(0~~), to be set, placed.
ishh (i1~1), to stand, stand out, stand up.
ipha (V)1), he shone forth, to shine forth.
lri (1,1), foundation.
lshi {131~1), salutary.

attusa, applied to potters.

akab, a tendon, some part of the body
(heel ?) ; akab, multiplied.
kheb, to plough.
kham, matter.
kett, little.
khem, ithyphallic.
ushnu, fowlers.
art, to milk, or milk.
ark, thirtieth of the month.
ark, end, finis.
ash, liquid, seminal source, emission.
sam, remain, dwell.
as, secreting part of body; ash, emission;
asut, testes.
ub, to shine, sunrise; af, a name of the sun
in the lower hemisphere.
ar, fundamental.
usha, doctor, health-bringing.

IO

BooK

OF

THE

BEGINNINGs.

HEBREW.

EGYPTIAN,

ishi ('~'),Jesse, stem of Jesse (Is. xi. I), a~d

the root.
isha. (ll~'), deliverance and help, raise up,
saving; ishi, salutary.
ithr (in1), a distinguished, noble one.

sha.a., to raise l usha., doctor, feed and heal,

ka.b (::J~::J), to have pain, be in pain, sore, in

sorrow, to afflict, to be afflicted.
kab (unused root) ; in .iEthiopic, to roll, roll
round, globe, ball.
kbd (1::J.!I), liver.
kbud (1l::J::J), glory.
kbrh (i1i::J::l), m~asure of distance.
kphl 6El::l), to double, doubling, two folds;
kbr, to bind together, to make, multiply.
kbsh, coition, to beget.
.
kbm (O::l::l or 0:::1'), to be bellied, big, pregnant.
kbs (O::J.::l), to tread with the feet.
kabs, to f9rce a woman.
kbshn ()W::J.::l), a furnace for smithing.
kbrh (i1.,::J.::J), sieve.
kd (1::l), a symbolical pitcher (Ecc xii. 6).
khl (~i1::l), to be able.
khn ()i1::l), priest, to minister.
kuba (V::J.l::J), helmets.
kvkb (::J.::ll::l), a star, the star of Chivan.
kv or kvn (l::l or )l::J), in Hebrew, Phcenician,
Arabic, and .iEthiopic, to happen.
kvs (Cl::l), a cup, place of reception, pouch,
emblem of sex.
kzr (ii::J) (unused root); to break with vi9lence,
rout an enemy.
kh (i1::l), virile strength, might, potency..
kir (i1::l) (unused root) ; snare, ensnare.
kla. (~~::1), a prison.
klh (i1~::l), a space of time, complete end.
klch (M~::l), a full or ripe old age.
kDls (Cr.I::J), to lay up in store.
kDlr (il)::l), priest, priest from thirty years of

ash, tree of l-ife; Aash, an ancient deity,

taru, the hero alone.

khab, prostrate, some phase of eclipse ; kabu,

to be poor, weak, miserable. .
kab, turn, fold, redouble, roll up, as Khepr
rolled his globe of earth.
abt, Jiyer,
khu, glory; but, in front.
kepu, measure ; khepr, the scarab-headed
time-measurer.
kab, to double and redouble.
khep, create, generate.
khebma, the pregnant hippopotamus, the
genitrix Typhon.
kheb, to dig; khebt, dance; khepr rolled
his ball with his feet.
kheb, to violate.
kafnu, au oven.
khip, sieve.
kat, the womb.
kar, power, ability.
ken, title; ium, service; khennu, sanctuary ;
khen, act of offering.
kheprsh, helmet.
Kheb, Typhon; khabs, star; khepsh, Great
Bear.
khep, to happen.
khepsh, female emblem, hinder thigh.
khesr, to disperse, dissipate.
ka, the male power, masculine sign.
kar1 to entrap, to ensnare.
kar-ti, plura~ of prison.
kar, circle, round, zone, complete,
kar, the course; akh, age.
khem, house cr shrine; khems, ear of corn;
khamu, transfer.
kheDlt, man of thirty years of age (ordained?),

age.
hommejait.
kaDl, black.
kmr (ii)::J), blackness.
knp (q~::l), a wing, wings.
khen, fly, wave the wing.
kanbu:t, ideograph of a comer.
knphith (n'El~::l), corner.
kun ()l::l), the cakeoffering ; the p.{/JI.ll.o offerkuna, pudendum f.
ing to Keres.
ken or katesh, the naked goddess.
kiun ()l'::l), a goddess.
.
kun, to erect, to create, form, found.
kna, embrace ; knau, condition, doing.
ksa (li'tC::l), the full moon, first day of full
khes, tum back.
moon, point of turning back.
ksh (MC::l), to conceal.
kashi 1 ~ecret,
kss (CC::l), to divide, distribute.
khesr, disperse, dissipate.
kph (q::l), hand, hollow, curved, bent.
kefa or khep, fist.
kepher is used for covering with pitch and
khepr, the scarab that covered its eggs with
ashes.
dung.
khepr,
to transform, regenerate the dead,
kphr (iEl::l), ransom, redemption, atonement.
khereb,
form, figure, the first form or model
krub (::J.li::l), a symbolical figure, a griffin or
other chimera.
figure.

I.

\
l

VocABULARY

oF

HEBREW

AND

EGYPTIAN.

II

HEBREW.

EGYPTIAN.

chbrth (l'li:lM), the coupling-point or place of

junction; chprth (l'li!:i:l), the mercy-seat
and place of the two cherubs; in Egyptian
arks the two scarabs, afterwards featherwinged.
krs (Qi:l), a vine-dresser.
krs (C!Ii:l), tl1e belly or womb, a pregnant
body.
krth (l'li:l.), to castrate.
kshph(I:JC!':l), sorcerer, witchcraft, enchanter.
kthim (C'M:l), people of the isles and sea
coasts.

khepr-at, house of the two beetles ; the Crab

constellation, as place of summer sohtice,
the point of junction ; sign of the god
Khepr.
karl, gardener.
kara!S, the coffin, or place of embalmment,
womb of mother earth.
karut, testes ; kart, stone-cutter.
sheft, demonial.
khet, navigate, go, sail, i.e. as the seafarers;
khet, a ford, a 'port.

.,
lam (CN',), a people, a nation.
lg p',); log, measure.
lhg PM,), study of letters.
~vr (i,',), begetter of the heir to the childle; s
widow.
lqh (np',), arts, doctrine, knowledge.
lqhi (1np',), the learned, imbued with learning.
L
lhqh (MpM?), an assembly of prophets (I Sam.
xix. 20).
l'llh (m,), to be joined closely ; leui or levi,
adhesion, plural. But see " rehiu," and
comp. leui'llh (M'''l
lul 6,',), to twist round, wind round, go
. round.L
Ita (N~?), to cleave to the ground.

rema, people, natives.

rekh, reckon.
rekh, to know, be wise; rekh-rhet, Magus.
repa, the heir-apparent
e

rekh, to know.
rekhi, intelligent beings, the wise men.
rekhi, pure, wise knowers, intelligent beings:
the Mages.
rehiu or reh-h, twin, the twin Lion gods.

rer, circuit, go round.

ret, plant, germ, retain the form, grow,
root.
rekh, to reckon, account.

lkt, to collect, gather, collect money (Gen.

xlvii. I4).
lshon (),~',), the tongue, to tongue,

res, tongue.

'C!
mbul ('':lr.l), a flood, the Flood.
mad (iNr.l), strength, force, exceeding might.
mah (MNr.l), roo.
maur (i,Nr.l), light, a light.
man ()~r.l), to refuse, be unwilling.
msa (NC!Ir.l), a bearing, carrying.
mas (CNr.l), melt, flow, abroad, run.
mg Pr-l), a Mage.
mi ('r.l or 'r.l), male Feed.
migdol, tower (of the Mages?).
minqth (np~lr.l), wet-nurse.
mgl (',m), a sickle.
mgn ()~0), shield, protector, covering, means
of saving.
mkun <1'::10), place, habitation, dwelling of
God.

md (iO), .a measured portion.

mdh (MiO), to meamre, extend, applied to a
measuring cord.

meh, the abyss of waters ; ber, to well

forth, be ebullient.
mat, granite ; mata, heart, spine, Phallus.
meh, fill, full, complete.
mau, light, shine.
men, no, not, defect, fault~
mes, to bear, give birth.
mes, product or source of river.
ak, a Mage; maJr., to think, regulate, watch,
consider.
mai, male seed.
makatura, a Migdol.
~nenkhat or Menat, the wet-nurse.
~na, hieroglyphic sickle; kar (gal), to curve.
makhennu, the boat or ark of the dead, in
which they .crossed safely.
ma, place; khen or khefn, interior.
mat, a divisio)l of land.
matai, rope, pole, tie, means of measuring.

12

BooK

oF THE

BEGINNINGS.
EGYPTIAN,

HEB'REW,

b'mu (lr.l:J), water, with, in, into,

musd (,C,r.l), foundation, basis,
muza (~'lnO), origin, a going out, the place
from which one goes out, that which goes
out or is produced.
mzr (itO), constellation in the north.
mmuth (TW~r.l), a corpse, the dead, state of
lying dead.
mnchm (l:ln)O), the comforter.
mnchth (nmo), resting-place, the grave.
murh (t"li,r.l), a teacher, (Arabic) lord ;
mara, a lord.
mrkb (:l:lir.l), chariot.
muth (n,O), the abode of the dead.
mth (Mtlr.l), a rod, staff, rod that blossomed;
branch, twig, sceptre, expansion, extemion.
mth (MtlO), the tribe.
mthg (mr.l), a bridle.
mtr (itlO), to rain, pour down rain, be
watered.
mo ('r.l), water; moab, water, seed, or pro
geny of the father.
mut (tl,O), to shake, waver, totter, fail, decay,
to die,
musb (:JCn::l), the circuit.
musd (,C,O), a founding, laying foundations,
foundations.
msa (1100), a dart.
mna (11)0), to restrain, keep back, " I will
restrain its floods."
mnaul OUI)r.l), the Hebrew word for lock
or bolt or bar (Cant. v. 5; Neh. iii. 3;
Deut. xxxiii. 25).
mnh (1'1)0), pound.
mah (1'1110), the womb.
mar-keth (n:J"UIO), a pile of the showbread,
the shmybread, bread of ordering.
msha (~~0), retreat.
mla (~~0), to fill, make full, be filled, be
full, to satisfy.
mn (10), manna arabica.
men, origin from the parent, creative matter,
author, efficient cause.
mrah (M~iO), mirror, looking-glass.
mra (11i0), a friend, companion.
mrq (j:lil:l), to cleanse, by washing or anoint
ing, to scour.
msa (~~),bearing; the "burden of Jehovah"
(Jeremiab),
msgr (i~Cr.l), the enclosing, imprisoning,
hence a prison.
mshh (M~O), to draw out.
mshh (M~O), to do at evening, yesternight.
mshuh (m~O), the anointed, prince or priest,
consecrate.d by anointing.
mshch (M~O), to anoint and consecrate for
office.
mskith (n':Ji:IO), imagery, chamber of
imagery.
.
mshchr (iM~O) (Ps. ex. 3), the "womb of
the dawn.''
mshkn (1:1~0), habitation, abode, temple,
tent, the Tabernacle of the Israelites, the
Tabernacle of Testimony.

mu, water, with, in.

mest, sole of the foot, to be generaterl and
born.
.
mes, generation, engender, birth, born, child,
product ; mest, sexual part.
mest, se."ual part, birthplace; ur, oldest,
first ; mizar, star in Ursa Major.
mum, the dead ; it, to figure forth.
menkam, kind or quantity of wine.
mena, repose, death, sleep, rest.
mer, person attached to a temple, monk, a
superintendent, a deity.
maru-kabuta, chariot.
mut, tomb.
mata, phallus.
mahaut, clan, family, cognate.
mut, mouth; ak, to rule.
matur, growth, renewal.
mu, water ; ap, first, ancestral, essence.
mut, end, die.
seb, to encase, girdle round.
mest, place of birth; mesaut, stone-cutters.
mash, an archer.
men, to fix, place firm, anchor fast, impound.
min is written with the sign of the bolt, the
hieroglyphic of locking up, as the symbol
of Khem.
mna, pound.
ma, the mother; hem, pudendum.
merr, cakes; khet, corpse, the dead
body.
meshu, turn back, return.
m~h, to fill, fulfil, be full, satisfy.
min, a name of Khem, the bull; kami,
gum arabica.
kam (Min), to create; khem, creator; kam,
matter.
mau or maher, mirror.
mer, love, attach, kiss, will.
rekh, to full, \\ aslj, purify.
mes, to bear and bring to birth.
meskar, the birthplace and purgatorial prison.
shu, to extend, stretch, elongate.
masiu, evening meal on the night of the
last day of the year.
masu, to_ anoint, dip; masu, a lotion,
mas, to anoint.
mes, to imagine.
meskar, the womb, north pole, place of
re-birth.
mesken, the place of new birth ; mes.. t,
sexual part,

VocAimLARY

oF

HEBREW

AND

EGYPTIAN.

13

HEBREW,

EGYPTIAN,

mshnh (iU~O), double, twofold, one who

takes,the second rank or place.
msa (~~0), tribute.
.
map. (~~0), singing; hsr-hm-sa (-~~r.IM
,~M), the leader of the singing or carry
ing of the Ark (I Chron. xv. 27).

sh~n, two, twofold circle ; shen, second, the

other, the alter egv,
masi, bring tribute.
sua, to sing loud.

nad (1~l), a bottle.

nah (M~l), to sit, t) dwell, keep at home,
nam (C~l), speech, oracle, utterance, pro
phecy, the primeval Word, the "thus saith"
the Lord.
ngb (::J.~~), the south, southern quarter.
ngsh (~~l), sexual intercourse.
ndr (,1l), to consecrate, to vow or be vowed.
DB (Cl), a banner-pole, ensign, uplifted flag.
nuh, to sit down, to rest.
nuah, to let down, deposit.
nuh, a place.
nua (~'l), to move to and fro.
nap (l:)l), to fornicate, commit adultery.
naz (~~l), to be despised, rejected, derided,
contemned.
nba (~:il), to bubble up, pour forth, prophesy,
publish, tell.
nbh (M.:ll), to be high, prominent.
nbhz (til.::J.l), a deity of the Avites (2 Kings
xvii, 31}.
ngld (1~~~), a prince, leader, noble, one in
power.
nud (,,l), get away.
ndr, vow, vows, vowing, avowed.
nub (.::J.U), fruit.
nanm (CM~l), comf,)rt, consolation, help.
nka (ll::ll), to touch a W>man, lie with her.
ndh (M1l), menstruation, menstrual discharge.

na, the bottle; t, terminal; nnut, receptacle.

nnau, to sit, abject, miserable, placed down.
num, speech, word, utterance ; in an earlier
form netem, denoting gestation.

nda, to.thrust forth, expel, be expelled, 'il.n

outcast.
nvd (1U), to be bulging and belly-shaped.
nvth (ml), dwelling-place.
ndph (I:J1l), to dispel, drive hence.
ngd (1ll), is,ued.
nam (ClllJ, pleasant, soft, tender, gracious,
delightful, producing.
nah (Mlll), shaking, motion.
Noah, lord of the Peluge.
nar (,lll), to roar, to shake out, shake off.
nphh (MEll), to breathe, blow, breathe out,
blow out.
.
nphth (MEll), to breathe.
nphll "'Ell), giant.
.
nphllim (C'''Ell), sons of Anak, the giant.
nphsh (~Ell), breath, the soul, anima.
ntzh (M~l), laid wate, desolated.
naza, something cast out, excremental.
naza, a flower.
ntzr (,~l), to watch over, depend, preserve,
gu~rd, J<:eep.
nchsh (~iU), the serpent.
nzb (.::J.~l), to set, fix, make firm, rigid.

nekheb, goddess of the south.

nak, to fornicate.
neter, a priest, holy father,
Dhas, to erect.
nnu, rest.
n&, come, descend.
nau, place.
nnu, go hither and thither.
nahp, to copulate.
nasa, abused, abandoned ; neshen, plucked ;
nes, broken down ; nasi, foul and vile.
nehp, to emit, emission, day, wail, complain ;
num and nub are equivalents,
neba, palm tree.
Anubis, the jackal-headed deity.
nakht, power, powerful, a giant.
neti, out of.
neht, vow; netr, priest, servant, divine,
nubs, dates.
naham, take away, rescue, joy, make rejoice.
nak, fornicate.
neti, being, existence, negative, froth, the
sign of bleeding, female source.
neta, out of, compel, affiict, punish.
neft, breathed, gestating.
Nepht, goddess of the house ; nut, place,
house.
netf, to untie, detach,
nakhekh. sprinkle, fluid, essence, seed,
nemt, (pleasant), sweet, delightful, engender
ing, or gestating.
nahuh or nnuh, shake, toss, motion.
Nu, the god ; Num, lord of the inundation.
nru, awful, victory.
nef, breath, wind, pass, fill the sail,
neft, a fan; neft, breathed.
Nepr, a god.
Nep, the god called-the " breath of those who
are in the firmament" ; nakta, giant,
nef, breath; aha, born of,
nasa, abandoned.
nasi, foul, vile.
nashu, flower-pJts.
nasr, a superintendent, governor.
nas, the fire-breathing serpent of Hades.
naspu, to numb and stupefy.

BooK oF

THE

BEGINNINGS.

HEBREW.

EGYPTIAN.

nqbh (M:lp~), the fem;Ue (of woman or

beast).
ngh (m~). Venus of the Kabalists.
nthr (iM~), to divide, loosen, break oft,
separate..

kheba, the inferior, lesser, lower kind ; khep

denotes the hinder part.
ankh, an Egyptian goddess.
nuter, the axe emblem of divinity; natrau,
to cut, to make work, create.

D
sah (i1~C), measure, a Rabbinical measure,
mystical.
sba (~:lC), to drink, carousal.
sbb (:l:lC), to turn, go round, surround, turn,
a turn, cause to turn.
sbk ('lJ:lC), to bind.
sbka (~:J:lC), a harp-like instrument.

sba,

ab (:Ill), steps.
abd, to work.
.
abur (itJll), passing, transition, pass over to
an opposite place (I Sam. iv. I, 6).

ab, steps; ap, mount.

abut, work.
apr, the equinoctial crossing, place of Apheru,
or Anup, called ,Aper, the crosser; aba,
pass through, opposite ; ab, passage.
abr, ambrosia, ointment; aft, exuding, distilling.
kab, refresh, enjoy.
akhn, to shut the eye.
at, type of time, circle, deficient, destitute ;
att, speak, manifest;. at, emanation.

mea~ure.

sebu, drmk.
sep, turn; beb,. a revolution, a round ; seb,
time and period.
sefkh, to bind, capture.
sefekh, number seven, a seven-stringed instru
ment played before Sefekh
sgur (il)C), a shutting up, an enclosure, .~ skhet, shut up, to hinder.
shut.
sdd (iiC), to shut.
shet, closed, shut.
sdm (t:liC) (Sodom), burning, conflagration.
set, flames ; am, belonging to.
shr (iMC), roundne,;s, go round, surround.
ser, oblique, involve, enclose.
set, back of a chair, seat, sit.
sod (ill:!), a couch, seat, sit, sitting.
sod (ill:!), secret, a secret, my,tery, "the
shta or shet, secret, mystery, close, mystic,
secret of God was on my tabernacle" (Job
sacred, a box, ch~st, ark, or sarcophagus,
xxix. 4).
s.us (ClC), to leap for joy.
seshsh or sses, the sistrum.
susha, a mare (Cant. i. g).
ses-t, a mare leaping.
seft, put to the sword.
suph (~lC), to destroy, make an end of.
seft, pitch, bitumen.
suph (~lC), sea-something, sea of Suph.
schr (iMC), to be red-coloured.
tsher, red.
shrth (MiMC), supposed black marble, marble
srut, sculpture, carve, engrave, tesselated.
pavement tesselated in colours.
sak, to bind, a cabin.
l!Skk ('lJ:lC), covered, hedged, protected.
skht, weaver.
skk ('ll:JC), to weave, interweave.
skn (I!:IC), to dwell, inhabit; skent, female
skhen, hall, place, embrace, give life to.
friend.
skh (M:JC), tabernacles.
skuth (Ml:JC), the Ark or Tabernacle.
sekht, an ark or tabernacle.
sekht, ark; bennu-t, the Phrenix constella"Succoth-benoth" (2 Kings xvii. 30),
suppo<ed image of the Pleiades.
tion, emblematic of the resurrection.
skth (M:JC), to be silent.
sekher, to be silent.
slh (i1,C), "re<t, pause, silence?"
srau, private, reserved, involved, oblique.
sla (li,C), the rock.
seru, the rock.
smk ('lJr.lC), to lay-on the hand in, blessing.
smakh, to bless.
smn (lr.lC), appointed place, marked off (Is.
smen, place, dispense, prepare, appointed,
xxviii. 25).
place of the eight gods.
smr (ir.lC), horror, as if bound with fear,
sma.r, hind, enswathe, for slaughter.
horripilation (Job iv. I5).
sphich (M'!lt:l), a flood, an inundation;
Sefa, goddess of the inundation, to make
humid, to liquefy.

abr (i:lll), used of tears and of myrrh-dropping.

.,.

,;r- -

agb {:l)ll), to love, enjoy, pleasure, delight.

agn ()lll), to be shut up.
ad (ill), or add (iill), root connected with
time, monthly courses, periodicity, testi
many, bearing witness, what testifies,.revela
tion .

VocABULARY OF

HEBREW AND

HEBREW.

a.d, prince (Is. lv. 4).

a.duth (M,,31), revelation, a revealed psalm.
a.dn (),31), time, a year.
a.ud (,W), to surr.:>nnd, go round, make go
round.
a.uth (M,31), to be bent, crooked.
a.up (~,31), to fly, fly away.
uz (T31), strength, might, power, potency in
man and bea-t.
a.zr or uzr (iT31), to help, aid, a help<>r.
a.tp (~~31), to cover over ; a.tr (i~31), to
crown, a crown.
aug (lW), to go in a circle.
aitm (t:l~'31), a place of ravenous creature<.
a.m (C31), conjunction, communion, toJether
with.
a.md (,~31), to stand, stand firm, endure,
stand up, be set, placed to bear, column,
pillar.
amm (C~31), to hide, conceal, shut, close, he
hidden.
a.mq (1'~31), to be deep, unsearchable, "valley
of blessing" (2 Chron. xx. 26).
anh (i1)31), sing, call, read, lift up the v.:>ice,
-begin to speak, answer, reply (Chaldee
ana.).
anub c:m31), bound together.

EGYPTIAN.
EGYPTIAN:.

at, prince; a.ttet, Word.

atut, speak, speech ; tet, the manifester, the
Word; atut, to praise, glorify.
a.tn, create, make a circle, reckon, the solar
disk.
aft, the four quarters.
aut, cro::>k or ho::>k.
ap, to fly, to fly. on high.
us, to create, produce, great, extended; usr,
the symbol of power, puissance, victory.
usr, prevail, valiant, sustain, the Cresar.
a.tf, the divine head-dres; or crown.
akh, to turn, h::>riz m.
a.tem, to enclose, to annihilate.
am, together with.
umt, stand firm, pylon, beam; umti, wail,
. rampart; umt-het, firm heart.
ama.m, to hide ; amen, secret place, Hades.
ama.kh, mature, devoted, devote, strengthen,

bles ;ing, to bless.

a.nu, speech of, speech from, speech to.

nahp, conjunction; nub, twin or two; anup,

together, the double Anup or Anubis.
anm (Cl31), two fountain<.
nem, two ; nem, waters.
auq (i'l31), to adorn with collar or necklace.
auk, clasp, the Ankh si60.
a.fa., filled, satisfied.
a.phi (1E:i31), full of foliage, fl mrishing.
aseb, God, typical seat.
at:zb (:l ~!1), image of an idol.
atzh (M~), backbone.
usert, the vertebral column.
sha, beginning, all forms of commencement.
a.sha. (1'1~31), to make, beget, in the beginning.

peh (ME:!), the mouth, opening. The peth

(ME:!), for secret parts, is the Egyptian peht,
the hinder part, the rump.
pa.ga (31lE:i), reached.
peh, this or that, the place.
puh (nlE:i), to breathe, to blow, to pant.
pun (),E:i), to set, as the sun.
punh (il),E:I), "turning itself" ; pena.h, face,
turn towards.
psg (lCE:I), to divide, separate, fix limits.
puq (i',E:i), to go out or give forth, bring to
an end.
pa.h (Ml1E:I), to call, cry out, used of a woman
in lab:mr "(Is. xlii. 14).

pqch (npE:i), to open; peka, to be cleft.

pa., open mouth ; peth, open the mouth.

peh, to reach.
pa., the, this, it is, the feminine place.
peh, function of breathing; pef.. breath.
pen, back, one with pest, sunset.
pena., reverse, invert, return, turn towards.
pesh or pekha., to divide, separate, the divi
sion, also peska. or pesa.k..
beka., to shed or bring forth.
pa--pa., to bring forth, woman bringing forth.
peka, gap, hole, extend; pka.-kha, divide,
be cloven.
pri, to slip, wrap round.

pria.h (M31'i!:l), a term for wrapping the skin

round the glands in circumcising.
pra (31iE:i), to loose, let g.:>, begin, make naked, pra., show, appear, cause to appear ; per, go
go befpre.
forth, emanate, proceed.
prsh (~iE:I), manifestly, freces, excrements,
per, manifest, pour out, come forth, emanate,
t<J be dispersed, separate, declare, be dis
bleed, pronoUtlCe the words, explain.
tinctly said.
persh, to break.
pershu, to break.
Jth (ME:!), pudenda muliebria (Is. iii. 17), inter
bu-t or ba-t, womb
. stice; beth, feminine abode.

A BooK oF

16

THE

HEBREW.

pthch (MM!l), open, to open, opening, opened,

be loosed.
pthchiah (1"11MM!l), Jah is Pntak, the opener.
pthur (11M!l), interpretation, to interpret,
interpreter.

tzah

(1"1~~).

to go out, cast out, excrements.

tzb (:I~), a lizard.

tzba (~::1~), goforth, as a star, or light; zaba1
the starry host.
Tzabaoth, Hebrew Lord of Hosts.
tzbth (M::I~) (in the plural, Ruth ii. 16), a
handful.
tzboim (l:l'V::I~), hyaenas.
tzd (1~), the adversary.
Tzphrda "(V11!l~), frog.
tzud (11~), to lie in wait, set snares, catch.
tzuh (m~), to set up, constitute.
tzuch (MI~), to cry out, joyful exclamation.
tzuph (I:JI~), to overflow, drop slowly, ooze ;
zufa, to thrust out, as excrements.

tzuz (}'I~). to shine, be bright, emit splendour,

glance invitingly, to flourish (as a woman),
tzuq (i'l~), to pour or make liquid, as molten
metal.
tzur (11 ~), rock, the " rock of J,rael," divine
leader ; Zur, a leader of the Midianites ..
tzvar (1~1~), to twist.
tziun (Zion) ()11~), heap, pillar, cippus, sign
erected.

tzir

('1 1 ~).

tzpr

('1!l~),

to go in a circle, also a messenger.

to go in a circle, to tum.

BEGINNINGs.
EGYPTIAN,

pethu, to open, as the mouth or a bo.w. '

putah, the opener, the god Ptah.
ptar, perceive, sh >W, di.;cover, explain, interpret.

sa, p1s away, corrupt; shaa, substance born

of ; sah, the hinder part. J
seb, reptile.
seb, star, morning, God.
Seb, deity of starry time, signs, and circles.
shep, hand ; shept, a handful, slice.
sab, jackal.
St-Typhon, the adversary,
khepr-ta, frog-headed god of the earth,
ssat, noose, catch.

suha, to set up, erect.

sua, cry aloud, sing.
sera, to dissolve, make humid; sef, to
purge, purify.
ses, number six, breathe, put on clothes; sesmut, the going mother, regi,;ter of compatibility, reach land after the period,
sekh, liquid.
ser, rock; ser, arranger, disposer, leader,
comforter.
sep, tum or turns.
senn, to found, statue ; sen, to guide; sen,
a name of Esne ; " sen-hru," name of
the 14th epiphi, the day of the summer
solstice, when the eye was full and the year
completed.
shar, crown ; ser, a child, a consoler or
comforter.
sep to turn, a turn, time.

qa (~p), to vomit.
ka, evacuate.
qb (::lp), hollow vessel or cup.
kabh, vase of the libation.
qab, a dry measure.
kaab, measur.e ; kepu, measure.
qdd (11p), to cleave.
khet, cut, cleave.
kthm (I:IM:J), gold.
ketam, gold.
kthnth (M~M:J), coat of skin, coat of many khetenu, an image, a similitude, symbolical.
colours, a sacred and symbolical garment.
qdm (l:l1i'), eastward, Eden, image of the khetam, shut, a circle, closed, seal-ring, with
eternal and of the beginning.
.
Ankh image of life,
qu (IJ'), ~trength, might, rule, give law.
khu, govern, whip, rule, spirit.
qum (l:llp), to rise, erect, stand,. perform, set khem, the Lingaic image; khem, he who
up, cause t<> come forth, to exist, restrain,
has power, potency, is master, the bull of
establish.

the mother.
qoph (I:J'i'), to surround.
kef or kep, to enclose, grap.
qoph (I:J'i'), an ape.
kaf, ape, monkey, the ape used in the mys. teries.
qosh (~'i'J, bow.
kesr, arrow.
qvch (Mip), to bind, enclose, knot, fetter, cap sefekh, noose, catch, capture.
ture.
qlt or qlvt (~~p), dwarfed, maill'ed, curtailed khart, the cripple, maimed child-deity,
in a member, short-footed, crippled.
Har-pi-khart.
qmh (1"10p), stalk of grain.
khems, ear of corn.
qn ()p), abode, nest,
khen, inside, central place ; khan, pudendum f.

VocABULARY OF

.I

HEBREW AND EGYPTIAN.

HEBREW.

EGYPTIAN,

qna. (N~j:l), to become red.

kena., image of jealousy.
Chiun, the goddess.
qnh (mj:l), measure of six cubits ; beam of a
balance.
qnh (mj:l), bone.
qtz'h (j]'lrj:l), end, extremity, furthest reach,
margin, verge.
qrn, a.horn, symbol of male power.
qsh (~i'), straw (collected).
kesh, chaff, dispersed.
qthm (l:ln::l), marked, "thine iniquity is
marked before me" (Jer. ii. 29).

ken, illness, become ill .

khennu, member.
Ken, the naked gofldess.
kan, number.
ken, bone.
khes, to stop, tum back, the verge being
reached.
ka, ka.ru, and karunata., male symbols.
shesh, harvest.
khesr, to disperse.
khut, accuser, painted ; am, belonging to ;
kheta.m, seal.

i
rb (:l.,), chief, captain, leader; rbrbn (l:l.,:l.,),
lords.
ra.h (nN-,), to see, to eye.
rosh (~-,), head, summit, highest, supreme.
ruch (m.,), breath of the mouth, spirit, the
creative spirit.
rchm (CM.,), to be soft, tender, compassionate.
ruha.m, womb.
rum (l:l,.,), high, lifted, raised up.
ra.nn (f)ll.,), green, green things, to put forth
green leaves, be flourishing.
rvth (n,.,), a female friend.
rz (t.,), a secret.
rtzd (,'lr.,), to observe, insidiously watch, lie
in wait.

seht, highness, dignity, excellency.

sba (ll:l~). full, plenty, abundance.
sbkai (~::l:lC), the killer of the giant Sa ph.
sgb (:l~~), set up, set aloft.
sdh ( n,b>), land, field, ground.
sh (M~) cattle, beast.
shd (,1']~), record, testimony.
sug (.)J~), a hedge, to fence round.
sr (-,b>), prince ; sorah, principal.
iloor, power. . .
sus or ses (~'~), rejoice, be glad, leap,
sing..
sch (M~), a thought, to meditate.
schh

(nMb>), to swim.

Stn (ltlb>), the adversary, resister.

. sua (N1b>), excellency.
sib (:ll~), elders, grey- headed
sd-rh (i1"),W), ranges.
scht (tlM~), pressed (Gen. xl. II).
sichh (nn:~J. prayer or speech.
skih (i11.::J~), pictures, image, appearance,
ensign, standard.
sokhoh, to weave, intertwine.

VOL. II.

repa, lord, governor.

ar, to see; eye.
ras, raise up, south, place of the summer solstice; res, absolutely, entirely.
ru, mouth; akh 1 spirit; rekhi, .pure spirits.
rem, to weep.
ru, mouth, gate, door ; hem, female.
rem, to riseup, surge up, be erect.
rennut, a goddess of growth, renewal, har
vest; ren-pu, the young shoot and green
.

plant.
Rept, the lady, a goddess of the Nile.
res, watch, be vigilant; rusha, watch
anxiously, guard solicitously.
ras, to watch.

sut, king, royal.

sebu,. basketful, quantity.
sebekau, the subduers.
skeb, figure of the deceased set up in the
tomb.
set, land, nome.
sa., beast.
sshet, book, papyrus.
sa.kh, shrine, gate, enclosure, protect ; sek.t,
horizon or house.
ser, chief, head.
usr, power, the staff of po" er.
shes, singer, draw bolts, open, pass.
saa.kh, intelligence, influence, illuminate,
writing.
sekht, ark, cabin, boat; skat, tow, conduct
a boat.
set, to drag; saa.t, catch,. noose ; Sut,
Typhon .
su, king, royal.
sab, Magus, counsellor; shept, elders of
some kind.
set, extended ; ru, to be.
skhet, squeeze.
seka, lift up, cry.
skha,. to depict or picture; skher, picture,
design.
sekhet, net-weaver.

-A

BooK

OF

THE

-HEBREW.

s~bk {'l)::nb),- entangled branches.

skl (',:!b), guiding, teachers.
sekhu, 'Yatch-tower.
sma (~~t::l), on the left-hand, the north.
smch (M~~), rejoice, rejoiced, be glad,
make glad ..
smikh (i'1::!1tlt::l), coverlet, carpet.
sair (ill)~), hairy.
sair, goat..
sarh (i'1illt::l), barley.
sphh (i'1!l~1), lips, the bank, margin, edge
of.
.
sphh (i'1Dt::l), devouring.

sephek, tq strike a covenant.

sphch {M!lt::l), scab-smitten.
sphr, book, writings, scribe, secretary ;
Asaph, co-scribe with David the Psalmist.
sq (i'b), sackcloth.
sqd ("l~~), bound.
sqr (1j:lt::l), wanton with the eyes.
sr (it::l), chief, ruler, head.
srt (!Y'l~), cut, cutting.
sra Cllil!'), str<'tch out.
srph (1:\i~), fiery, bum, burned.
srr {iib), rule, bear rule.
sthr (iM~), secret parts.
sthm {Cnt::~), shutteth.

BEGINNINGS.
EGYPTIAN,,

Sl)fekh, noose, capture, the capturer.

skher, instruct, counsel, plan, educate. _
sekaru, fort.
semhi, left hand.
sma.kh, rejoice, bless.
sma, encircle ; smat, wrap.
sherau, pubescent. -ser, goat-kind of sheep.
sheru, barley.
sept, lips, shore, margin.
seba, the devouring serpent ; sep, the corrupter.
sefekh, a binding, tie, register.
sefekh, corrupt.
Sefkh, mistress of the writings, scribe, or
secretary of Taht, lord of the divine
words.
saka, sack.
sekhet, net, take, shut up, trap, bind.
sakh, salute, pierce.
ser, chief, head, noble.
su'M1t, cut ; se'M1t, cut down.
ser, extend, elongate.
serf, hhst, hot breath; jet of flame.
ser, arrange, dispose, rule.
sheta, secret, mystic.
shet, closed, shut, box, chest.

shaUl (',\~~), the shades, or valley of shadow, - shu, ,shadow, void, destitute, deficient.
hollow. .
shar {i~t::l), kin, blood-relation ; sbereet, sher, child, son.
posterity. .
sherau, daughter.
_
sharh {i'1"l~W), female, blood-relations.
shbth (M:;l.t::l), tribe.
shept, a claes of men of some unknown kind.
shbi (l::lt::l), captives.
Sevekh, the capturer.
shba{g) (l/,::1~), seven. I
sefekh, seven.
sheps, figured.
shbz (~::!~), embroidered, figured in gold.
shab, injure.
shbr (i::lt::l), break, hurt, destroy.
shabr, food, victuals, corn.
sheb or shebu, food, support, nourishin-,
flesh.
shabti, a sepulchral figure, the mum~1y.
shbth (J:l::l~), ceasing, be >till, to cease.
shd ("lt::l), brea,t.
shet, suckle, breast.
Sut-Typhon, Egyptian Devil.
shed, d~vils. Shd ("lt::l), destruction.
shAt, cut.
shdi (l"l~), Hebrew divinity.
shat, the sow, the suckler, or Detl! Mteltimammte; Shat, a name of Hathor.
shdh (i'1"l~), the ~istress, lady; shedeur, shtar, betrothed wife in a secret, my tical
sense.
castif\g forth of fire.
shui, vairi, deficient, empty.
shu (\W), vanity, emptiness,
shua (~\~}, vanity.
shu, vanity.
shvd ('n~), a destroyer, a mischievous demon,
sheft, terrible, demonial.
to lay waste.
shva (N\~), to make a noise, crash, be ter- shefi, tenor, terrify, terrible, demon-like.
rible ; shv'.b., to terrify.
shual bli'\\~), fox.
shu, fox or jackal.
shuh (i'1\W), substance, flesh.
shaa, substance born of; shebu, flesh.
shuph (l:'Jl~), cover of darkness.
sheb, shade.
shuq {f'\t::l), watereth, overflow.
sekh, liquid.
shum {C\t::~}, garlick.
_
shm, hot.
1 The oath, .covenant, or binding, is synonymous with number seven in the Egyptian sefekh, as it is in the
Hebrew Ql::lt::l) read "shevag" by oome transliterators (who take the ayin to have the sound of "g").

VocABULARY OF

HEBREW AND

HEBREW,

shushn (J!V,\IV), the lily, so-called.

shush (IV'!V), of a white texture.
shchh (l"'ri!V), worship.
shcht.(~Mt:!), to slay animals in sacrifice.
shchr (1MIV), d?-wn, dawning.
shchiph (1:)'\'IIV), ceiling.
shchth (M!"'IV), destroy, lay wa;te.
shth (l"'~IV), gum acacia.
shtch (M~~), to spread out, extend.
shtr (1~~), _to write, inscribe.
_
shtph -(!:)~IV), to gush out, flow abundantly,
overflow.
shir (1'~ or n~), to sing.
shith (MI~), to set up, to put, to place.
shith (M!~), dres, attire.
shkur (1':1~), drunk, drunken, drunkard.
shkl (~:l~), to cause abortion.
shkm (L!:lei) to rise up early in the morning
for some JlUrpnse, devotion?
shkm {Ll:l~), shoulder~, as symbol of hearing or SJ!Staining.
shkn (l:l~), habitation, dwelling.
shkn ():l~). cause to dwell, to abide
shloshi~ (Ll'~'~~), number thirty.
shm (Ll!V), thither, whither, thence.
smd (,1.:1~), destroyed.
shmini ('~'Qft. ), eighth.
shmir (1 1 ~~), an adamant stone, diamond.
shmn ()1.:1~), anointing.
shma (lll.:l~), hear, hearing.
shDla, to cal), to summon.
shmei ('11~~), famous.
shmr (11.:1~), to fasten, to keep, preserve.
shmsh (~1.:1~), to minister.
shmsh, the sun.
s't.enee, two ; shnim (L!'~~), two, of a twofold kind.
shnh "(l"'~~), circle of the year.
shns (0~~). to gird up.
shss (CO~), to be despoiled.
shah (l"111~). a measure of time.
shaph (1:)11~ ), division.
shuph (!:),~), covt;r, hide, conceal.
shphchh (l"'M!l~), typical maid or handmaiden, one of a family, as if a noun of
unity, the concubine or whore.
shphchh (l"'M!l~), privy member.
shpht (~!l~), to judge (primary idea to set
up).
.
shett, a judge, magistrate.
shphir (1'!l~), beautiful, beauty, elegance.
shphk (~!l!V), to pour out blood, also in
(l"'~!l~) the feminine urethra ; shephek,
the place of pouring out.
shpbth (!"l!l~), to put.
shqd (,~!:)), to watch, lie in wait, as a
leopard ..
shqh (l"'j:l~), water, drink, hbntion,
shqu <'PW), dr_ink.
Bhqutz, <Y'i'~), abomination, filthy.

EGYPTIAN.

19

EGYPTIA.N,

sshnn, lily-lotus.
sesh, paper, papyrus, linen.
saakha, adore.
sekhet, to slay, sacrifice, a goddess.
sha, rise from; shu, light; kar, under.
skhi, elevated, roof of heaven, sky.
suakh, destroy, lay waste.
ash-t, gum acacia.
st, to extend._
shetr, engrave (;yllabic shet-rut).
sett, shed, pour forth.
sheri, to rejoice.
set, seat; sha, set up; suut, stand.
set, put on dress.
sheka, drink or drunken.
skher, plan, scheme, strike, wound, throw
away.
skhem, shrine.
skhem, prevail ; sekhen, prop, sustain ;
skhem, the Shrine of the Bearer.
skhen, hall, place.
skhennu, to make to alight, to alight.
sha, thirty.
shem, walk, go, retrace, traverse.
sem.a, smite.
smen, eighth (Ashmunein).
smer, an unknown kind of stone.
smeh, anoint ; sma-t, consecrate ; smen,
prepare, anoint.
smat, turn a deaf ear.
sma, invoke.
sems, distinguished, chief.
smeru, to swathe and bind.
sems, minister.
shemm, heat, flame ; sem, the double solar
vlume.
shen, two, twofold.
shen, circle, orbit.
shennu, to wrap round.
shes, serve, servant, follow, made to serve.
sha, Clepsydra.
&heft, section.
sbap, hide, conceal.
Sefekh, a goddess, consort of Taht. Her
name is number seven. Sefekh is a survival
of Khefekh or Khepsh, of the Seven Star;,
who was once the'' Living Word," degraded
as the Great Harlot,
khepsh, the privy member, called the hinder
thigh, the image of Typhon.
sep, to judge ; sept, throne, pile, heap (of
witness).

shepta, some office ; shept, men of some

kind whose office is divine, probably judges.
setu, colours;- paints.
sefekh, the place of execution.
sept, put to the sword.
sekhet, the cat- or leopard-headed goddess, a
watcher.
sekh, liquid, libation.
sheku, drink.
sek, OOirrupt, evil.
c 2

---.------.-.. ----- -

-~

--

--------~c----

20

BooK OF THE

BEGINNINGS.

HEBREW,

sha.rash, the shoot of Jesse, the Messiah.

shrb (l,.U), the desert, mirage, heat, parching.

shrbit (t:l'l,~), the royal sceptre.

shruth (M,,W), bracelets, chains.
sheru.th,, geginning. .
shesh (~~), number s1x.
shsha (N~il/), uncertain; rendered, " I will
tum thee back " ; " I will make thee go
astray" "I will deceive thee."

shshr (,~~), vermilion ; srd (,,~), red.

shth (MW), buttocks.
sheth, foundation.
shthh (nM~). drink, give drink, banquet.
shthi ('MWI, the warp.
shthm (CM2?), shut

tham (CNM), to be twin, double, twined to

gether.
th.aDh (n)NM), coitus.
thDD (l)M), to extend.
thbh (MlM), an ark or chest, ark. of Moses,
Noah's ark.
thbun (),lM), intelligence, insight, understand. ing.
thu, tau ('M), cruciform sign.

thudh (M1ln), thanksgiving, praise; taudah,

testim.>ny.
thuph (!:i'Ml' to spit.
thur (,,M), used of what goes or turns round
. i11 a circle, turn, order, a turtle-d.>ve, the
bird of return.
thv ('M), desire.
thm (CM), to come to an end, cease, disappear.
thchsh ~MM), a skin, kind or colour unknown,
covering of the Tabernacle.
thchth (MMM), lower, below, beneath, nether.
thima (N"'M), a desert.
thkn (l::lM), to weigh, to measure, a measure.
theken, to set up, to fix.
.
thm (CM), whole, complete.
tham, upright.
tb.Jnlm (C'"M), truth (plural).
themah, perfect, integrity, just.
tbmh (MOM), something astounding, miraculous.
thmid (,',M), perpetuity, continuance.
thar (,NM), to be marked out, a border,
tashur (,,~~n), some kind of cedar.
thmru.q (j:I,,CM), purifications of women,
thnim (CI)M); uncertain wild. beasts of the
desert.

thnh (M)M), to distribute.

thnuah (ntt,)M), alienation.
thnuphh <mmnl, called the wave, or waving,
offering.

EGYPTIAN,

ser, plant, shoot; sher, adult youth; asll,

tree of life, personified by name as the
"Sarosh," the Messiah of the Avesta,
and the Egyptian Ser.
serf, blast, hot breath, sirocco.
user-pet, sceptre of the gods, sceptre of
power,
serut, anklet, chain.
s11r11t, to make, build, dig, plant.
ses, number six.
sha-sha, disgrace.
.teshr, red,
set, thigh, seat .
set, floor, ground.
set, pour forth, libation ; shethu, spirits of
wine.
setkh, weave.
shatmu, shut,.

tam-t, a total of two halves; tema, unite;

am, together, with article.
tennu, create, generate, increase.
tun, to extend.
teb, chest, box, urcophagus, close, shut.
tebn, to illumine or be illuminated.
tat, cross.
tet, speak, speech, word, discourse, tell.
tef, to spit.
tepr, noose, tie; ter, time, season
teb, prayer.
atem, to annihilate.
tesh, red.
tet or tuat, tomb, depth, etern.al abode,_
lower heaven.
tehma, a waste.
tekh, weight, to weigh ; teka, com measure,
tekhn, au obelisk.
tem, total.
tam, sceptre.
tem, perfection ; Ma, goddess of truth in a
dual character, article T.
tma, just, distribute justice.
tema, announce, terrify, hover, swoop on
wings:;.
temt, the total circle, completion.
ter, limit, frontier, border.
teshr, red wood.
tem, avoid, . negative, prohibitive ; rekh,
wash, purify, make white.
teneml, make to recoil.
tna, to divide.
tna, turn away, separate.
ta-nep, typical corn; tenf, dead ancestor.;
tennu; tribute, ration, offering.

VocABULARY oF

HEBREW AND

HEBREW.

thm.rurim (l:l'i'i~M), bittemesses (plural),

bitter, most bitter, weeping, or weeping of
bitterness.

thnn ())M), to extend (tent, extent, &c. having

similar meaning).
thab(:JltM), to abhor, abominate, abominable,
shameful ; tabu, to be unclean.
thph (~M), circular timbrel, tabret, beaten by
women ; teft, to tap the timbrel, dancing ;
tephuzah, dispersion (Jer. xxv. 34).
thphuh (M,ElM), an apple, the roundfmit.
thphl b.ElM), to spit, spit out.
thphs (IVElM), to enclose, to hold.
thphthia (~'MElM), lawyers, learned in law,
whose answer is almost the same as law.
thrlD ()'iM), two, from ''iM.
thrph (~iM), (unused root). In Syriac, to inquire.
thrvm.h (M~'iM), heave-offering, offering of
food.
theraphim, images, distinct from idols.

EGYPTIAN.

21

EGYPTIAN.

temu-ru, dumb, silent ; rem, to weep.

ten~ to extend; tennu, increase, multiply,grow, millions.
teb, to puriljr, close, shut ; tebu, chaff;
teph-t, source, abyss, valve, hole of a.
snake; "l'J'phon, Tepi, the devourer.
tefi, to dance, dismiss, send away ; tupa.r,
- tabor or tambourine.

tef, the pupil of the eye, called the apple. In

English turnips are said to apple when
getting round.
tef, to spit, evacuate.
teb, box, chest, ark, chaplet, ring.
teb, answer, be responsible for, hold ; ta,
magistrate ; tl, interpret.
teriu, two times.
terp, certain rites of Taht; tl'l, to question
and inquire.
terp, food, duck, fowl; terp, rites of Ta.ht;
mi, to offer, give.
ter, time; ap, manifest, declare, expose,
guide.

N ()TE.-The Hebrew in this list is but roughly rendered, the consonants only
being transliterated as best suited for the purpose of comparison. Also, a word here
and there has been selected for some nuance of the meaning found to be corroborated
by the Egyptian.

.=.,

..,
.

SECTION XII.
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS,
ACCORDING to Josephus, the Egyptian writer A pion most strenuously
insisted that the Jews were of Egyptian origin. He affirmed that
wh'en they were cast out of Egypt, they still retaz'ned the language of
that land; He brings forward a proof which Josephus irately repudiates.
Apion's account of the Jews was intended to satirize the worshippers
of Sut-Typhon, the AAT, lepers, outcasts, and religiously unclean.
These, he says, were driven out, and as they were afflicted with the .BUBOS,
they rested on the seventh day and called it the Sabbath, after the
disease. Apion was playing upon words< Josephus asserts of him,
" He then assigns a certain wonderful and plausible qccasion for the
name of Sabbath, for he says, 'When the Jews had travelled a six
days' journey, they had Buboes in their groins, and on that account
they rested on the seventh day, that thus they preserved the language
of the Egyptians and called that day the Sabbath, for that malady of
Buboes in the groins was named SABBATOSIS by the Egyptians. This
grammatical translation of the word Sabbath t>ither contains an
instance of his great impudence or gross ignorance, for the words
SABBO and SABBATH are widely different from each other. The word
Sabbath in the Jewish language denotes rest, but the word SABBO as
he affirms denotes among the Egyptians the malady of Bubo in the
groin."1
. Apion was impudent or humorous enough, but not ignorant of
his subject. He was right in asserting that the Hebrews retained the
Egyptian language. Saba, in Egyptian, means solace or rest. SABBA,TOSIS or Saba-tes denotes some secret or veiled form of opprobrious
disease, just as in Latin Bubo is the owl, SABU signifying all that is
profane, .wicked, insulting, and .Typhonian. This permitted a pun
on the word Sabbo. He was. no doubt speaking of thd botch of
Egypt, the boil out of which broke the plague of leprosy. 2 Tesh
is red, and Sabo-tesh, the red boil, as Bubo is the red boil in the
groin. Sab~-tesh might also have signified the Sabbo or boil with
2 Lev. xiii. zo.
1 Against Apion, book ii. :z.

A BooK oF THE BEGINNINGS.

the red spot indicative of leprosy. The Hebrew name for the botch,
Shachen, and the Egyptian name for rest; repose, alight, cause to
alight, as SKHENN, offer another play upon a word, with the same
result. These outcasts of Egypt were, according to their own writings,
fearfully afflicted with the botch and leprosy. Diseases of this kind
were attributed to Typhon, who was called Baba, the beast. Ba is
the beast; Saba the beastly, and those who had the diseases were
worshippers of Sut and Sebek (Sefekh), whose name is for ever
associated with the Sabbath, because it signifies number seven, and
the seventh day, the Hebrew V:l~, which the afflicted fanatics kept so
gloomily, and in the secrecy of that gloom held up to heaven with
piteous appeal their sufferings and their sores ; a sad sight and a
sorry subject for jest. There was, moreover, another covert meaning
in the word SABBATOSIS. The subject has to be further dealt with,
and meanwhile .it must suffice to say that Sabu (Eg.), not only means
to circumcise but to castrate. This was the earlier form of excision
practised i.n the worship or' the genitrix, by the Sabeans, who offered
up their manhood to the motherhood. Sabu is the name of the ox or
bullock, the castrated animal, and of the Eunuch. Seb (Kronus) was
the castrator of his father. Sabu-tes means to excise the genitals ;
tes is the testicle, and the very self. The disease Sabbatosis, the
botch of Egypt, and the leprosy, were evidently attributed to the
Sabu in this sense, and the lord god of Sabaoth was thus not only the
deity of the seventh day, or seven stars, but of the self-mQtilated,
the Galli, the Attys priests, who became Eunuchs for the kingdom of
heaven's sake.
The Hebrew CHETHEM is identical with the Egyptian Khetem, to
shut, lock, and seal ; it has the meaning of a seal, to seal up, and set
a seal upon. The root is Khet, to shut, to seal, and a signet. This
will throw light on the form of the word as Chethen, to give one's
daughter in marriage, to circumcise, to be a bridegroom, &c. Each
is a form of sealing. Khet is likewise to cut, and cutting is the sealing by circumcision. Khet is cut and sealed. To seal is to cut, and
the seal is cut. The circumcised child 1 is called metaphorically a
bridegroom of blood, that is, sealed (cut and sealed with red) with
blood. Aben Ezrasays the Jewish women call a son when circumcised the bridegroom. Further, the seal and signet Khet is a ring,
and the excised portion of the male is a circle, a wedding-ring of the
peculiar rite with which the covenant of the bridegroom is contracted,
arid the sacred bond is sealed. The word circumcision implies the
excised circle. Also, in Egyptian, the form " Heten" is a ring. The
rite was symbolical, and the Khet-ring is hieroglyphical. It is the
type of reproduction, and if we read the matter hieroglyphically, the
covenant of circumcision was instituted as a t:ite of reproduction, a
swearing-in of the male to reproduce his kind, and a protest against
1

Ex. iv. 25.

HEBREW ,CRUXES WITH EGYPTIAN ILLUSTRATIONS.

25

all unnatural practices of the earlier time. The proper period of the
ceremony with the primitive races was that of puberty, when the
lessons were taught as in the Maori "young-man making." The
Hebrew circumcision for the second time 1 probably denotes a second
mode ; the one in which the circle was excised for the first time in the
solar cult. Hence the foreskins heaped in the ~ircle of Gilgal or the
ring of reproduction. The Jews identify .the second circumcision 2
with the word Periah, now applied to a secondary part of the rite.
The numeral value of the letters in the word Periah amount, by
Gematria, to 365, and that being the number of the negative precepts
of the law, it is said the circumcised person is to be considered to
have fulfilled all those precepts. 8 The number identifies the rite wfth
the solar year, as did the twelve stones set up in Gilgal, which came
to supersede the Sabean-lunar reckoning, together with some of the
older ceremonies.
The Hebrew words ,m (CHEVD), to tie knots, and CHEEDAH,. an
enigma, a dark saying, riddle, parable, as in the symbolical sayings of
old, 4 the sentences.of the Hidden Wisdom called Proverbs, have great
light thrown upon them by the Egyptian KHEBT and KHET. The
goddess Khebt carries the knot or tie, the sign of a circle, so much
time (Kept) measured out, and tied up by QUIPU. Kep also denotes
the. hidden things, to lurk darkly and lie in wait ; Khab is the phase of
eclipse. Khebt modifies into Khet, to shut and seal ; Kheti, to go
round, surround, make the CirCUIT. Khebt was the goddess, but
from the abraded form of Khet we obtain the name of the God.
Khetu is a god of things, we might say of the hidden things
which belonged to the earliest science, and were the secrets of the
learned, but hard riddles, and dark sayings to the ignorant. All this
and more underlies the word
applied to the dark sayings, parables,
riddles, and hidden wisdom, spoken of by the Psalmist.
The Talmud 6 says there was a flute in the Temple which had been
preserved from the days of Moses. It was smooth and thin, and
formed of a reed. At the command of the king it was overlaid with
gold, which ruined its sweetness of tone until the gold was removed.
The flute in Egyptian is SEBT : it was a symbolic seven, and the name
of Sebt (Hept or Khept) identifies it with Sut and the number seven.
On account of the Typhonian origin of the Seven, it and the flute
became the synonyms of all that is vile, wicked, profane, abominable,
in the word Seba or Sebt.
It is a Jewish saying that the sun always shines on Saturday. Such
sayings are a mode of memorizing facts that can only be read
symbolically. Of course there is no direct meaning in such a
statement. But Saturday is the day of Sut, and Sut signifies a

,,n

1
3

Josh. v. 2.
Buxtorf, Syttag. Jud. pp. 102, 103.
6 Eirockin, f. x.

2
4

2.

Josh. v. 2.
Psalms, lxxviii.

2.

BooK OF

THE BEGINNINGS.

sunbeam. Suti, the sunbeam, has the determinative of the sun shining;
and in the hieroglyphic sense the sun always shines on the day of
Sut or Saturday, because it was, so to say, the earlier Sunday or
Sabbath.
Here is another Typhonian illustration. In the Mishna 1 it is said,
"If a person has slaughtered the animal with a hand-sickle, it is clean
[Casher] and fit to be eaten." The crooked hand-sickle is a type of
Typhon. It is extant in the sickle of time (Kronus), and an early
form may be seen in the Egyptian scimetar, called the KHEPSH, a
sickle-shaped scimetar, which bears the name of the hinder thigh, a
special ideograph of Typhon and of the Great Bear. The Khepsh is
crooked, and Khab means bent, crooked-like, Cam in English and
other languages. The origin of the shape as bent, crooked, orbicular,
depended on the turning round of the Great Bear, the ancient genitrix
who carried the loop-shaped emblem as her sign of rule and measure.
In later times a moral or immoral meaning was read into the imagery,
and the crooked or bent was made typical of perverseness, wryness,
deflection from- the straight rule and right line of rectitude and the
strict accuracy of law as represented by the stretched-out measure of
truth, personified in Mati, 'goddess of the twofold right. The coiling serpent, Nenuti, had been an earlier type of the circular measure,
and this was superseded, together with other. crooked things, by the
straight rule, the straight knife (Kat), the straight path. But the
sickle-knife which was permitted to be still used in common with the~
knife of stone and of reed was a survival in shape from the earliest,
the Typhonian cult, and can still be identified by the Khepsh sabre
with the Goddess of the Seven Stars. and the seven Kabiri, or
turners-round. So persistent shall we find the primitive types, many
of which were preserved by the Hebrews.
But first of some verbal cru:x:es in relation to Egyptian.
The Egyptian origin of Hebrew is well illustrated by the name of
the wilderness as MID BAR. No satisfactory account of this word has
ever yet been given. The root MAT in Egyptian, Hebrew, and- .
Sanskrit, has the meaning of measure and extent. Mat (Eg.) is likewise time, to fix, appoint, prove, witness, and the middle, or midway.
Par (bar) is the name for a road, and signifies coming out, to manifest,
show, and explain. The ;Midbar was a mark of boundary, and a
synonym of 'the wilderness and desert; the Desert of Arabia. 2 The
Mid bar, as the extent measured and made mailifest by a set boundary,
is identical with the desert or wilderness. In Egyptian the Nome,
district, frontier, and the desert are identical as the Tesh, and Teshr,
with the T terminal, our word desert. Egypt of all countries was the
land of the desert-boundary, the narrowest strip of land in the world
running betwixt such a: double desert ; hence the wilderness, or
waste, was the nearest, most natural image of visible limits to the
1

Treatise Cholin, i.

2.

z Gen. xiv. 6.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

Egyptian mind, and the wilderness was with them a synonym of

boundary. The Hebrew Midbars bear the name of the adjacent
town, as the desert of Ziph, Maon, Edom, Gibeon, Paran, Jeruel,
which shows the Midbar did not express the modern idea of a wilderness. Ezekiel refers to the Midbar of Egypt. " I pleaded with your
fathers in the Mid bar of the land of Egypt." 1 Possibly the
Desert of EDROU HEREMOS or the Mhagh of Eclair, the ldsh Hill
of Howth, is a form of the Midbar-boundary named from the
wilderness, in the Egyptian sense.
Bunsen, whose Egyptology is often of the most cursory character,
and who was personally obsessed with the idea that the so-called
Semitic speech was earlier than the Kamitic, and that the rootage of
Egypt was in Asia, has asserted that the word MAKATURA for
MIGDOL "has no root in the Egyptian language. It cannot come
from Mak." 2 But it does, and MAKATURA is of course the same
by permutation with Migdol. He derives Migdol from the Hebrew
GADAL, to be great. In Egyptian Tura is the tower. Mak means to
watch and rule over. The Migdol was a watch-tower. Makatura
signifies the watch-tower. " There stood a watchman on the Migdol,'' 3 "the Migdol of the watchman." 4 It was the tower of the
Mag or mage, the starry watchman of the night. Mak, the mage
and to watch, doubly identifies th~ Egyptian origin of the Migdol as _
the watch-tower.
The river of Egypt, the Inundation, the " flood of Egypt," 5- are
called the IAUR (or loR) in Hebrew. That is the Egyptian Aur.
But Nahar-(,m) is the name of Nile, the actual river and flood of
Egypt, as well as the river of mythological astronomy, the river of
. Eden, 6 the river of Egypt, 7 the typical river emphasized as THE,
no matter under what name. THE river, as Nile was religiously designated, is Aur, and the Hebrew name of names for the river, the typical
waters, the mythical floods, is that of the Nile, and the formation
of the name is Egyptian. Nahr (Heb.) is a plural for river. In
Egyptian Aru is the river, and NAI is the plural article The; the
river is NAI-ARU, or the dual waters of the Nile, the two waters welling from the pool of the Two Truths, or the Vase of HAPI-MU, the
biune Waterer.
The divinity of the Psalms who founds and establishes the earth
on the floods 8 does so on the Nile and its inundations, which deposited
the earth as Khebta ; surely then it must be an Egyptian divinity
who is celebrated in the Psalms.
According to Josephus, 9 Kimchi, the Seventy,I0 and Ben-Sira,U the
river GIHON (or lln'J) of the Genesis; is the Nile which flows through
1

Ch.

XX.

36.

3 2 Kings ix. 17.

6 Gen. ii. 10.
9 Aut. i. I, 3

2 Egypfs Place, vol.

4 2 Kings xvii. 9
7 Gen. xv. 18.
10 Jer. ii. 18.

iii. p.

213.
5 Am. viii. 8.
8 Ps. xxiv. 2.
11 xxiv. 37

.,J

A BooK OF THE BEGINNINGS.

all the lands of Kush, the southern lands. It is not that the narrator
thought .of the origin of the Nile as being in Asia, as Fuerst suggests,
but because the narrative was Egyptian at first, the imagery is Egypticin from the first, and the riddle of the mythical commencement
can only be solved in relation to the localities as Egyptian. Theirs.
is the river that runs from the south through all the lands of Kush.
Calmet, on the river GIRON, says the people of Goiam call the Nile
by that name. The Hebrew name of the river in full is the GICHON,
i.e. the GIKH-KHAN, an Assyrian synonym for the river Euphrates.
If we refer this back to Egyptian, Khekh denotes the tidal water,
and Khen means the interior, the lake, the southern (Khent); thus
Khekh-khen is the tidal river of the lands of the south. The Nile of
Egypt flows from south to north, but the celestial Nile was figured in
Khepsh, the north, and only in the Egyptian imagery, and by aid of
the Egyptian naming, can this Kvsh of the southern land be reconciled with the same naming, Khepsh, of the celestial north, and
only on the theory previously propounded, that the first namers dwelt
where ~he land of Kush (lEthiopia) was yet to the north. of them, and
Kush, Kvsh, or Khepsh, was their north, whilst Khentu was then their
south, and Kheptu-Khentu was their north and south. The Nile thus
identified as the terrestrial Gihon includes the celestial river, and proves
the mythos to be Egyptian. According to Fuerst, )lMil.is derived from
nu, i.e. the equivalent rendering of Khepsh, the thigh, as the mouth
of source, the great water of the hinder thigh, located in the. place of
emanation. 1 No explication of the scenery and naming is possible
from the Hebrew alone, whereas the Egyptian will make all perfectly
plain, and followable in phenomena. This place of source is the well
or pool of the two waters and the hall of the two truths, and as such
was re-adapted to other localities wherever a fountain rose and formed
double stream. Hence Gihon is found as the name of a fountain
on the western side of Mount Zion, where it made adouble pool, the
upper Gihon being identical with the upper pool, 2 and the lower with
the lower pool,8 the celestial prototype of these being still represented
by the double stream of Aquarius.
The Hebrew word SHAKAM, has the general sense of to rise up early,
to perform some act, also to enter some place, to bend oneself, the first
thing in the morning, although no noun is found in the Hebrew
thesaurus as a basis for the verb Shakam, which would denote
morning. .This implies an original use of the word Shakam, such
as included the morning or the act of the morning, to identify the
primal meaning, which may be traced by aid of Sakh (Eg.), the shrine
or sanctuary, the act of saluting and adoring, also the illuminator,
which might be the opening eye of day. Am denotes that which
appertains to. The Skhem (Eg.) is also the shrine, and Sekhem-t
means to obtain grace. In Egypt going to the shrine was a typical

Rit. ch. xvii.

Kings xviii. 17.

Is. xxii. 9

HEBREW, CRUXES WITH EGYPTIAN ILLUSTRATIONS.

29

act of the morning, and the equivalent for rising early, and "Shakam"
remained with the Hebrews as an expression having a sacred because
symbolical significance when applied to early rising, even without
going to the shrine. The Hebrew Sakh ('!(~) is the name of a hut
or tent..
The Hebrew SHAKAN (l:l~) has the same significations as the
Egyptian Skhen, the habitation, the place, the dwelling ; whence
Skhent, to institute and establish. But in the hieroglyphics the word
also means to alight, and cause to alight. This is missing from all interpretations of the Hebrew, yet it supplies the better sense to several
passages, especially those relating to the glory, the pillar of cloud, and
to the alighting of winged and wandering things. The habitation of
the fowls of heaven thus becomes the far more appropriate place of
their alighting. 1 Of the eagle it is said, 2 " She dwelleth and abideth
on the rock," which is tautological. The Egyptian Skhen makes it,
"She alighteth and abideth on the rock." In other instances the
sense of to alight adds indefinitely to the meaning, as, for instance, " I
will cast thee forth upon the open field, and will cause all the fowls of
heaven to alight (remain) upon thee, and I will fill the beasts of the
whole earth with thee." 3 " If I take the wings of the morning and
alight in the uttermost parts of the earth" is a far finer rendering
than the A.V. " dwell." 4 So in the passage, "Oh that I had wings
like a dove! (for then) would I fly away, and be at rest. Lo, (then)
would I wander far off, (and) remain in the wilderness." 6 The restored
sense would be, ''then would I fly away and ,p.light afar off in the
wilderness."
The chief value of the variant Skhen, to alight, to cause to aligat, is
this restoration of the nomadic ideograph, which shows the first perception of dwelling, abiding, and inhabiting the earth to have been
imaged as alighting like the winged wanderers of the air.
Hebraists have not been sufficiently acquainted with the exact
meaning of the word Nqph (~j:l:J) to correctly translate the original of
the passage rendered, "And though after my skin worms destroy this
body, yet in my flesh shall I see God. " 6 Some kind of destruction is
intended, but it cannot be by worms. It is true' the Arabic NQIPH
has the meaning of worm-eaten. But the missing sense and true
form of the destruction will be found in the Egyptian NEKHFI, to
calcine or be calcined. The reading then will be, " And though this
(thing) my
(cover) be calcined, yet in my '1~:l (Basar) shall I see
God," AF (Eg.), the flesh, will account for the Hebrew AVR, the
skin or cover, and BES, to transfer or transform, pass from one place
or shape to another, with AR, the likeness, will render the Hebrew
BASAR. The fundamental sense of the passage then is, "And though
my likeness of the flesh be calcined, yet in my type of transference

.,,v

1
4

Psalms, civ. 12.

Psalms,.cxxxix. 9

Job xxxix, 28.

Psalms, lv. 6, 7.

3
6

Ez. xxxii. 4
Job xix. 26.

A BooK

30

OF

THE BEGINNINGS.

or transformation shall I see God," a mode of description according

to the Egyptian doctrine of Khepr.
In the passage, "Thou shalt engrave upon it (the plate of gold)
like the engravings of a signet, 'Holiness to the Lord,'" the word
holiness gives no definiteness to the Hebrew Qodesh. Egyptian offers
us the clue to understand the word Qodesh in all its applications.
Ka is the type, figure, function of thing or person. Tesli is to
separate, hedge about, put a boundary to. Tesh is the frontier of
a nome. Tesh is blood ; the separating period, the red line or fullstop
in the earliest of all rubrz'c. TESH-TESH is a title of Osiris in the
feminine phase. ~~,,to be young, pure, new, is derived from this
origin in feminine pubescence. Tesh, to make or be separate, a frontier and limit of boundary, yields the principle of Qodesh. So
Mount Sinai was rendered Qodesh by being hedged round and made
inaccessibie. 1 The cause, object, or result of the separation may
be very various as is the use of this word. The woman set apart
,for seven days would be Qodesh, equally with the priest who was
separated and consecrated to the Lord. Hallowed or accursed are
secondary meanings in the Hebrew, but to be separated, divided,
set. or put apart is primary in Egyptian.
Tekh, the hard form of tesh, means the frontier, boundary, crossing,
to fix and attach. It is likewise a name of Taht, who represented
the new moon. Hence the new moon and the time of the new moon
were Qodesh.
The first day on which the new moon was visible
was a boundary, a limit, a measure in time, and the new moon was
the type (Ka) of the tesh or tekh. The moon, the lunar month, arid
the feminine period are particularly Qodesh. Tekhi (Eg.) was the
goddess of the monthly period.
N AAM, in Hebrew, is a word specially employed to express the voice
of revelation, the oracle, the voice of God, by which oracles were revealed to the prophets. It is the voice of Jahveh, the Thus SAITH
the Lord; also used for the utterance of oracles. 2 Nam is Egyptian
for the word, speech, tongue, utterance. It is literally the voice
of periodicity, or again-coming. Nam is to repeat, see, perceive.
This repetition includes the inundation and the period determined by a drop of blood, as well as the time for joining and
engendering, these being a form of the Two Times, of the Two Truths.
Nam has the meaning of guiding and directing on this ground.
Nam-nam means to go again, repeat. The nam (namt) is the retreat,
the womb, which will be shown in this work to have been the first
oracle and. mouthpiece of revelation. With the permutation of the
Minto B, we have Nabi, the prophet; Naba (~:::!)), to announce, manife~t, prophesy. A mere hint only is here given, so much has to follow.
Enough to know that N am with all its imagery is Egyptian, and that
means getting foothold on granite, instead of losing it among quick1

Ex. xix. 23.

Jer. xxiii.-31.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

31

sands. For Nam is not the earliest shape oftheword. The phonetic
N is an ideographic Net, and Nam is Netem, a variant of Snatem, and
both relate to the gestator and primordial prophesier.
The word SELAH has caused much perplexity to commentators.
It is frequently found in the Psalms, it only occurs three times
elsewhere, and then in a hymn or psalm. 1 It is generally accepted
as a sign of silence, rest, or a note importing a pause, as if -it
meant the singer was to rest, whilst the instrumental music went
on. There is a fuller phrase in Psalm ix. 16, where, instead of
the usual Selah, the note is, n~o )1')il, " HEGIUN SELAH." Gesenius
suggests that this should apparently be rendered ''INSTRUMENTAL
MUSIC-PAUSE." But if, as is here contended, the oldest of these
Psalms of David belong to the books of Taht, Egyptian ought
to enable us to settle the matter. Selah with the R in place of L
will be Ser. Ser means something sacred, involved, reserved, and
very privately personal. AH denotes a salute. Ser-ah or Selah is
most private and personal salute. We do not get silence specified
as one of the meanings of the word, but this may be gathered from
the others. Whilst "Huknu" is to supplicate, Huknu read phonetically will be huken. The Egyptian " Hek" has the same meaning in the Hebrew Chug, to charm or the muttering of enchanters.
Chug ()'n) is to draw a circle, the circle of magic being an early
figure. Chug is a1so to celebrate, as in Egyptian it is to praise.
Huka (Eg.) is magic or thought, to charm and to utter the words
of the magic formulas. To charm is to invoke or supplicate.
Taking the word HEGION to be identical with HUKEN, to supplicate,
we find the truer meaning of Selah to be a pause for prayer, a ~pace
of time reserved sacredly to silence and supplication. Meanwhile the
music apparently died out in a cadence, for Huken also signifies a
CADENCE.
And still further, SERAH is an Egyptian word meaning to reveal
and exhibit. "HUKNU-SERAH" would indicate the supplication for
the god to manifest his presence. This was done by means of representative images which made motions to the worshippers. The
elevation of the host over the bowed and silent devotees is a relic of
the same mummery.
uuN-HER-HEB," in Egyptian, signifies the show-face festivals
when there was an appearance or exhibition of the god to whom the
offerings were made. So in the margin, 2 where we find little leakingsout of the primary sense, Moses besought the FACE (Panim tl'~El)
of the Lord, and the face of the Lord is the same as the shewbread,
or bread of faces (Panim), the bread of the show-face festival, hence
the relation of the shewbread and bread of faces to Moses beseeching
the face to show.
TUBAL is a Hebrew type-name for the metallurgist. Tubal, the son

Hab. iii. 3, 9, 13.

Ex. xxxii.

1 r.

32

BooK

OF

THE

BEGINNINGS.

of J apheth, is a metal-worker. Still earlier Tubal-Cain is an instructor

of every artificer in brass and iron ; 1 this, be it noted, in the seventh
generation of men. In Egyptian TUB or TEB means. to purify and
-refine by fire. TEBA is to roast. Al (ar) is to make, shape,
create the form or likeness, and denotes the maker, doer, or shaper
Thus Tub-al (Tub-ar) is the maker who shapes or makes in purifying
and refining with fire ; he is the metal-worker.
KAM (Eg.) is black, and to create; in Arabic, to arise, to
commence. The beginning, in mythology, was with blackness or
darkness, as the background of emanation.
Kimrir (11~::3), to
be darkened; as the day by the obscuration of the sun, is the Egyptian
Kam, black; rer, to circuit, go round, encircle. Kam-rer means to
enshroud with blackness, hence to eclipse and conceal. The Kimrir
of Job 2 are, therefore, eclipsing or eclipses. This suggests that the
Kimarim, s the priests of the anCient religion, were really the
Chimririm,- or those who could foretell and explain the causes of
obscurations and eclipses. Beginning with darkness, the recurrence
of that phenomenon in heaven was the first to arrest attention and
wonder, and to demand explanation.
The interpreters were- the
Kimririm or Kimarim ; not because they were gloomy and
sorrowful or wore black, but because they were able to interpret
the recurring gloom of night and the phase of eclipse, whether in
heaven or on earth. For the first eclipse studied by the Kimarim
was monthly, hence the monthly prognosticators. The root meaning
of 1~:l to be thickened, to boil, bubble up, with the connected sense
in Syriac of mourning, is related to this fundamental fact of periodic
obscuration, which has to do with the primeval darkness of creation.
The two kinds of eclipse are referred to by Job, the celestial and
terrestrial, the one naturally following the other. The raisers of
leviathan, or the bringers-on of the feminine period, were the causers
of eclipse. In Israel the Kimarim were degraded as the priests of
an illegal Jehovah-worship 4 and of. the golden calf, the symbol of the
Elohim who led them up out of Egypt. The Assyrian kings used
to keep astronomers who prognosticated from eclipses.
Light seems to me to be shed on the word NAVEH (;m), rendered
" habitation., in the English version 5- " I have seen the foolish
taking root, but suddenly I cursed his habitation,"-by the Egyptian
word NABER, which signifies to be in flower, some kind of flower;
probably golden. This would make it, "I cursed his flowering, or his
flourishing appearance ; " and it agrees with the Hebrew ;m, to be
lovely, celebrated, beautified. It would also be less repugnant than
cursing the home~tead. Nab or Nub (Eg.) being gold, N abeh may
have the meaning of gilded or glorified.
1

Gen. iy.

22.

Kings xxiii. 5, and Zeph. i. 4

}los. x. S

iii. 5

Job v. 3

3 2
4

33

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

The word Tsamim 1 has been a great perplexity. "Whose harvest

the TSAMIM eateth up." The TSAMAM 2 is a sort of gin or noose.
This will not do for the earlier passage. But may not TSAMIM be
the Hebrew plural corresponding to the SAMI (Eg. plural), the conspirators, the Typhonian company of evil plotters ? The snare,
noose, or tie, is a type of Typhon, chief of the Sami or Tsamim, who
make use of the Tsamam in the work of the conspirators. SAM (Eg.)
means, to devour.
" Though the root (of the tree) wax old in the earth and the stock
thereof die in the ground, through the SCENT of water it will bud." s
The word RICH rendered scent, as if it were the exhalation of water,
has a more appropriate meaning in Egyptian, where " REKH" signifies
the washing or laving and purifying of the water. The Hebrew for
a watering 4 may be the remnant of this Rekh, to wash and water.
The word l:l,p, rendered "prevented" in the passage "Who hath
PREVENTED me, that I should repay?" 5 may be illustrated by
the Egyptian SHARMA, which means to make the salaam, or salute,
and SHARUMATA to convoy a peace-offering. This was a mode
of propitiation for securing favour beforehand, not to call it bribery.
The speaker asks, Who hath made presents to me in this wise that
I should repay, when all under the whole heaven is mine?
RAMOTH, rendered coral,6 is a word more probably derived from
REMTI (Eg.), to weep/ the RAMOTH denoting substances, that are
wept, which supplies a principle of naming. This Ramoth is mentioned
amongst the precious things by Ezekiel 8 as a production of Syria. So
derived, it would be some kind of gum, and may h~ve been a form of
the famous Tzri, or balm of Gilead, which is rendered Rosin in the
margin. 9 It would then follow that Ramoth-Gilead was named from
its oozing gum, balm, or amber.
The word NASPU (Eg.) means to numb, stupefy, render torpid. It
appears in Hebrew as NATZB (or Nazb), to fix, make firm, rigid, erect,
set. It is used by Zachariah 10 and applied to a shepherd of souls.
The shepherd, ~:J~:J~ ~~ i1:l~)i1, (who) does not victual but devour
that which is NATZB. Here the Egyptian NASPU extends the sense
of NATZB most appropriately, for Naspu signifies, not only to numb
and stupefy, but also to abuse; delude, and devour. Then the sense of
the passage is that a shepherd will arise who will not victual but devour
the foolish sheep who are to be falsely led, abused, and deluded, by
their threatened devourer. The rendering of "standing still" has no
actual relevance to the meaning.
Jezebel "STIMMIED" her eyes, says the Septuagint, when the
English version renders it Jezebel painted her face, or, in the margin,

1,

Job v. 5

4 Job xxxvii. 21.

7
9

Job xviii. 9

5 Job xli.

So written, Champ. Dlct. 79

Ezek. xxvii. 17.

VOL. II.

rr. Cf. next verb

t:r1~.

Job xiv. 8, 9
Job xxviii. r8.
xxvii. r6.
10 xii. r6.
3
6
8

34

A BooK

OF

THE BEGINNINGS.

" put her eyes in painting." This is an Egyptian relic, of which

Hebrew gives no account; only by permutation of mim and peh and
using the word Shedph for blasting, and inferring from that "to
blacken," can we get any approach to STIMMIED. The Hebrew word,
however, has in it the elements of STB in Stibium, and in Egyptian
Stem is Stibium; to stem or stem my the eyes was to blacken them with
stibium or kohl. With this STEM the eyebrows were elongated and
the underlid dyed black. In this way the maidens who had attained
puberty made the symbolic eye the sign of their period. They underlined the eye, the hieroglyphic AN, the periodic, and AR, which has
the meaning of fructus. SMAT, a variant ofSTEM, is Stibium, also to
daub the eyes, a certain period of time, and to wrap up with linen.
The word SHATHAM (cnr&) is a cruz of Hebrew scholars, never
yet mastered. It is used only of Balaam the seer, who is called the
man whose eyes were opm (Shatham), and in the margin, whose eyes
were shut. The truth is that neither open nor shut will reproduce
the sense. The Egyptian Shetam or Satam also means to shut. But
that is by no means the whole of the matter. The picture characters
qf the hieroglyphics exhibit things in themselves, and Shetam denotes
a total of two halves. Tam is the total with the same image ; the sha
(or sa) may have many applications; in regard to which totality," sha,"
. as a measure would make "shatarn," a total of measure. The Sa is a
priest, and " Sa-tam" is an Egyptian high-priest, or an unique one, a
host in himself. Satern, again, has the sense of covering round
either with dress or other form of protection. Wholeness, oneness,
totality, composed of two halves, is the meaning of Shatam, and
of tam by itself. Balaam was the seer, the man who saw with his
eyes either open or shut. Sa or Sha (Eg.) is to dive into, see,
perceive, know, disceni.
There was an order of priests in Egypt known as the Sa or Sha.
The name is written with the jackal sign, denoting the wise men, the
Mages. Sha is the earlier form of the word, and signifies secret,
mystic, hidden. "Shaa," the name of the substance born of, appears
to connect the name with the monthly diviners, the observers of the
feminine first cause, as Sha is named thirty, the end of the monthly
period, one form of time. " Shannu " is the name of a diviner, and
"nnu" is divine, so that the Shannu is a divine or a divining Sha.
SATHAM, 1 a variant of Shatharn, signifies a revelation. Reading the
Sha as sight, Sha-tam is the double sight, and as tarn is second,
Shatam is literally second-sight or clairvoyance. The seer is a person
credited with dual vision, so that "Shatham" signifies this totality,
inclusiveness, and oneness, of the double vision which sees with the
eyes open or shut.
.
This is confirmed by the- Hebrew form "Sh'ttaim," which means
two, and instead of the man who saw with his eyes open OR shut,
I

Dan. viii. 26.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

35

it should be who saw double or both ways ; the ancients were quite
familiar with _this phenomenon. All that is secret, sacred, mystical,
the innermost of all mystery, apparently including some relationship
to or communion with the dead, is expressed by the Egyptian word
"Shet," the, Hebrew Son. Having explained the duality of vision,
the briefest rendering would be Shatham, to be a clairvoyante, or to
see double.
In Psalm lxxiv. 5, 6, the A. V. renders: "A man was famous (i.e.
in time past) according as he had lifted up Axes upon the thick
trees, but now they break down the carved work thereof at once
with axes and hammers." The first word translated by axes
is ~~t!J,:,, Kassil only appears in this passage and in Jeremiah. lxvi.
22 for 011p.
Kassil represents the Egyptian Khesr for the arrow, as
that which cuts its way. Khesr modifies into Sesr, Sser, and Ser.
Sser or Ser means to cut, inscribe, or carve, whence SSRT or SERT is
the name for sculpture, carving, and engraving ; the Hebrew Cl1t:.', to
cut. In the rendering of Kassil, the cutter or carver, as axe, is put
in place of the sculpture, and the true meaning is that they once
honoured the carver of the trees, but now they lift up the instrument of cutting to destroy the work of the artist. The two words
are used for the. sake of the antithesis. Khesr (Sser) for carving
supplies our chisel, Armoric Gisell, a chisel, used by the sculptor
and carpenter. In Polish the carpenter is a KIESLA, and the block
or trestle on which stone is sawed is a KAZLY. In the African Limba
the KUSALA is a hoe, as the Kassil appears to have been in Hebrew.
In Irish, Ceasla is an oar for cutting the water, and CHISEL is an
English name for bran, the shavings of wheat. So Kasl in Arabic,
is the treading out of wheat, and in Zulu Kaffir Qazula is to grind
(cut) wheat coarsely. But the same word has travelled a long way
when found in the Irish CAISLI, and Cornish KUZAL, which denote
polished manners.
There is a passage in Psalm xxii. 16, "Dogs have encompassed
me, the wicked have enclosed me, they '1~::1 my hands and my feet."
The Hebrew word has been rendered by "they pierced," and taken as
such in evidence of prophecy, whilst the piercing of the hands and
feet in the Crucifixion, which occurs in accordance with this. translation, is the fulfilment.
We have the indubitable root of this
matter in Egyptian, both etymological and mythological. The
sense of to pierce does not exist in the original, and in Hebrew the
digging, boring, and thence penetrating, is derived from the beetle
Khepr. Kef (Eg.) means to seize, lay hold by force. Kep is the
fist, a type of seizing and gripping. Khepr is the seizer with his claws ;
his name abrades into Ker, to seize, lay hold, contain, The Kra is
the claw; Ker is to seize with a claw. Karis to seize by the foot, to
entrap and ensnare, like the Hebrew Kir for ensnaring. In Maori
Koru'-is a noose, a loop. GIRO, in the African Dewoi denotes chain
D 2

A BooK OF THE BEGINNINGs.

fetters; EKURU, KUPA, fetters; KARR, Arabic, a fetter; KARA,
Sanskrit, a fetter, a binding. Exact representatives of the Hebrew
word ,~:l are found in GYRE (Eng.), a circle; CWR (Welsh), a circle.;
GYRI (Latin) cir~le; GOURIS, in Chinese, is a girdle, and others might
be adduced.
The Hebrew ,~:l, then, is Egyptian, to be rletermined by the
hieroglyphics. The speaker of the passage is encompassed and enclosed by the wicked, who ,~:l his hands and his feet. In the hieroglyphics, KHERI is the victim, caught and bound for the sacrifice.
The victims were bound hand and foot.

They were the Kheri because bound, and the true sense of the passage is, they have encompassed, ensnared, and incarcerated me. They
have bound my hands and feet. The fettering of the victim is then in
perfect keeping. Fettering of the hands and feet is the true sense,
not piercing, and this is the sense of the Hebrew ,~:l, only it did not
prophesy of the Crucifixion. Further, in the parallel passage in the
Book of the Dead, which will be adduced, as the original matter,
Horus, the "beloved son of the father," is "pierced to the heart by
Sut," 1 but not in his hands and feet. "I have seen Osiris," says the
Osirian ; " I tell him the things about this, his great and beloved soul
(Horus), pierced to the heart by Sut."
Isaiah 2 exclaims :-"We wait for light, but behold obscurity ; for
brightness, but we walk in darkness. We grope for the wall like
the blind, and we grope as if we had no eyes : we stumble at
noonday as in the night; we are in ESHMANNIM. . . . We look
for judgment but there is none." Here the word ESHMANNIM,
rendered in the A. V. "desolate places," and by Jerome and the
Rabbins darkness, supplies a precious bit of the Egyptian mythology
lurking in the Hebrew writings. ESHMANNIM, ESHMOUN, or SMEN,
was a name of Hermopolis in Egypt, and in the map of the heavens,
Am-SMEN is the place of the eight first gods who existed before the
firmament of Ra was lifted, in the time of Sut-Typhon. In the second
time, Taht, the lunar god, was made lord of SMEN, and in the solar
mythos it was in SMEN that the son Horus was annually established
in the place of the father. Another name of this region of the eight is
SESENNU, a place of agitation, torment, distraction, desolation, and
darkness. Taht, the lunar deity, was lord of this region, which,
in relation to the lunar orb, is the region of change of moon.
From the eclipse of this change Taht emerges bearing the crescent on his head. SHMENAI means the eighth in Hebrew, and
in Phrenician Eshmun was the eighth son of Sydyk. Sheminith
is also a Hebrew form of the eighth ; 3 and Isaiah's imagery
belongs to Eshmenein, with the Hebrew plural ending Eshmannim ; 4
the eighth region of agitation and dis~raction, torment and change,
1

Ch. lxxviii.
Ps. vi. title, and margin.

2
4

Ch. lix. 9- I I.
Psalm xii., title and margin.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

37

the change from darkness to light, which does not come. "We
look for the judgment," says the writer, "and it is far from us."
This was the region of the judgment seat, and the place of the fourteen
trials in the Book of the Dead, half the number of the lunar mansions,
through which passed the moon-god. And here he. signed the sentence of the dead in the Hall of the Two ',fruths, and justified those
whose lives were pure. This was in Ashmenein. And we, says
Isaiah, are in Eshmannim, waiting for the judgmc::nt, and groping
darkly for the " manifestation to light," but there is none.
SMEN, 1 signifies the "appointed." SMEN was the place appointed
for the purging, purifying, and preparing of souls. Hesmen is the
Egyptian name for the menstrual purification, and in this region was
the Pool of Hesmen (or Natron). The moon in one of its two
phases was the woman in her courses, and Smen the place of her
pain and torment, out of which emerged the new moon. In the
chapter of " making the transmigration irito a god," 2 we read, " I am
the woman, the orb in the darkness; I have brought my orb to darkness, (where) it is changed to light. I have prepared Taht at the gate
of the moon." This was in Smen,where the feminine moon changed
into the male god Taht, or transmigrated, that was, transformed in
sex, and the change was made from darkness to light. The woman
half of the orb was impersonated as Sef(kh), the consort of Taht
Sef is to purge and sift ; Sef, to refine by fire ; Sephui, to torment,
torture, punish; Sefi is dissolution. On the other side, the name of
Taht denotes the establisher for ever as the renewer of light. These
represent the two halves of a lunation with the symbols derived
from sex.
It was in SMEN that the solar god entered his feminine phase,
and suffered the agony and bloody sweat, described in the Ritual
as the "flux of. Osiris,'' 8 and the drama assigned to Gethsemane 4 was
pre-enacted there. When the words, " his feminine phase," are used
it does not mean. that the sun or moon was supposed to change sex;
but the red, sinking, ailing, winter sun was lessening, was suffering,
was ill, and the illness was described according to the female phase.
Typology consists in various things being set forth by means of one
original type. Symbolism was a mode necessitated, not a system
designed, because the one primitive type had to serve many purposes
of expression, and by aid of the Egyptian doctrine of the " Two
2 Ch. lxxx.
Isaiah xxviii. 25.
.
Ch. xciv., the" filth of Osiris;" ch. cl., in the eleventh abode, the "flux emanating
from Osiris."
4 This place was in the vicinity of the Mount of Olives, and the name is supposed
to relate to the oil (Shmen) prepared from the olives. The Talmudist writers
affirm that shops were kept on Mount Olivet by the Children of Canaan, and that
beneath two large cedars there were four shops for the sale of doves and other
things necessary for the Purijicatlon if Women. The meaning of SMEN and
HESMEN (Eg.) agrees with that of Gethsemane as the place of purification in
the Jewish sense.
1

38

A BooK oF THE BEGINNINGs.

Truths" the present writer expects to reach the fountain-head of the

ancient typology.
Of course here, as. elsewhere, the total myth can only be put
together by collecting the whole of the scattered remains, some
of the most precious of which are preserved in the Hebrew rewritings, and, when complete, it will verify itself and establish its
right to the possession of its own members, no matter where these
may be found. The present object is to show how certain Hebrew
words imply the mythos; and cari only be read by means of the
Egyptian symbols. The sculptured stones of the first builders have,
so to speak, been calcined to make mortar for the later builders,
and they reappear without their ideographs and determinatives.
When we use the words EVER, ETERNAL, and ETERNITY, we
require the symbols to give definition to the primitive meaning.
On the authority of a word, alwvto~ (Aionios), found in Greek,
human beings are damned for -ever, for all eternity, and there is no
other foundation for the doctrine of the eternal punishment with
which foolish fanatics threaten all who do not think as they do. And
yet AIONIOS has no other basis"than the lEon, a cycle of time.
This is the Egyptian An (or Han, the cycle), with the meaning of
repetition. The Eternal was based on periodic repetition. Millions.
of times is a formulce of eternity. And four times, the equivalent
of the four cardinal points of the circle, is equally an equivalent of
Ever. The symbol of these words meaning ever, for ever, js a circle.
Heh (Eg.) is Egyptian for the eternal, and it means an age, an lEon,
or An, a cycle of time. The Eternal is lEon ian at last, and was based
on, was a birth of time, the deity who lived and died alternately for
ever, not a conception of something abstract and independent of
time and space. The perpetual is the periodic.
It is said. of the Hidden God in the inscription of El-Khargah, 1
"He has not come out of a womb, he has come out of cycles," and
the circle is the image of the cycle. The mode of continuity was by
transformation ; one circle running into another. This transformation
was represented as the work of Khepr, the beetle-god, the transformer.
There is no other -basis than the cycle continually renewed for
the Hebrew everlasting. Ad or Gad (,11) means ever and ever,
everlasting, eternal, eternity, perpetually. The same word signifies
until or meantime, as yet, how long, and so long as, during, duration
of time, a limit of space, all that is opposed to eternal, infinite,
means
limitless. It is a period whether monthly or a moment.
especially the monthly period of women, and according to the
Masora the word also signifies twelve times. , It was thirteen in the
lunar reckoning. The earlier form in Qedim (O,i'), the plural of
Khet, for old times, shows the same origin, the letter Ayin being
midway between A and Q or K. Qedem for Eden 1s the Egyptian

,v

Line 6.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

39

Khetam or circle, the sign of which rounding, closing, and sealing

is a seal-ring, the sign of repr_oduction. The Khet (Eg.) means a
circuit, zone, to surround with anything, make the orbit or cin;le.
Khut softens into Hut, the winged solar disk, and At, the type
of time figured as a circle. At (Eg.) is a moment, with the circle
and exactly the same as the Hebrew AD for the everlasting, perpetual, eternal. The everlasting is simply the ever-recurring and
repeating. Aulam or Gvlam (c,w) we must take in the primitive
form with the Vav, when it reads Gvlam, or, in Egyptian, Khepr-am,
with which we touch bottom.
Am (Eg.) signifies belonging to, and is the place; the Paradise, Eden,
or circle of transformation (Khepr) and renewal in time, where the
perpetual goings-forth from of old of the Messiah Son are manifested
in the circle without beginning or end, hence eternally; he who is
periodically re-born from Avlam, Gvlam, or Khepr-am. 1 If we read
the Hebrew as the plural of Khevl (Khepr), nothing is changed. It
was the plurality of cycles which constituted the continuity of the
eternal, the ever-during. Kllep is to transform, generate, create, cause
to exist. One symbol of this process of transformation was the
sloughing serpent, the Hef, the serpent of life, personified as Heh-t,
the feminine Heh, with the serpent's head. Thus the ever, Heh or Aye,
the eternal, is--derived from one cycle of time being transformed into
another by periodic renewal ; the circle, Heh, being O!le symbol; the
seal-ring, Khet, another; the serpent, Heh, a third ; and the beetle,
Khepr, a fourth. The circle of Hefa (Kefa) can be traced to the
cycle of the Great Bear. The circle of Khepr as sun-god was that
of the twelve signs, where the year was at one time renewed with the
sun in Khepr (Cancer), and the circle itself is Khepram, Khevelam,
or Aulam. The Phrenician GUBULIM means a Quarter. By the
circle was the Eternal established, and another Hebrew name denoting forever is Tzemthath nn~~; it is used for establishing for
ever. 2 The Egyptian equivalent is Semi-tat, from Sem, a representative sign, and Tat, to establish. Tat or Thoth is the representative of the lunar cycle. Another form of the Semtat, or
symbol of the ever, the established for ever, is the tat sign of
Ptah, the fourfold cross or cardinal points whereby the solar circle
was formed. Semi means to encircle. Semi-tat is to establish the
circle, the sign of ever. The first solar circle was framed in two
halves, the upper and lower heavens, and the two halves of the moon.
These two halves joined in one to make the whole, and the twin-total
js in Egyptian Temat.
Temat also furnishes a Hebrew word for
ever, continual, evermore, and always, as THAMID 1~'~n. Tern-at
means the complete circle, and is identical with our word timed. So
. in the cypher survives the name and the symbol of Khepr, the creator,
former and transformer, whilst Heh or Hoh, represented by the circle,
1

Micah v.

2.

Lev. xxv. 30.

40

A BooK oF THE BEGINNINGs.

becomes our 0, in Egyptian UAU, the one, one alone, and only one.
The monotheistic sign is at last a nought or a knot, found in the hands
of the goddess of the Great Bear, who created the first circle of time.
The name of the "Ancient of Days," in the Book of Daniel, will
reveal his nature. He is the A TTIQ i''MV. At or Kat (Eg.) is the circle
of time, and Hek or Ak signifies rule and the ruler of the circle. A
titl~ of Amen-Ra, who was born of cycles, is Hek of the first region.
If we render the Hebrew Attiq by the Egyptian Tekh, we obtain
the measurer and recorder of the cycles of time. Tekh as the moongod is the measurer, the calculator, and distributor of time ; the
counter of the stars. Tekhu is the name of the instrument corresponding to the needle of the balance for measuring weights, the
ancient Egyptian cubit of Tekh. 1 Tekhi, the goddess of the months,
was a measurer of time-cycles. The Tekh, Attiq, Kat-hek, can be
traced back to the goddess of the north, Kheft, as the first ruler
of time, the original Ancient of days. Kheft-ak, Khet-ak, or Kat-ak,
is the old Kheft. The first chronicles, as the word implies, were
records of time and period, and such was the primary nature of the
Hebrew Chronicles ; this fact is admitted in a sort of marginal
remark 2 or murmur, sotto voce, that these, the subject-matters of
the records, are "Attiq," rendered ancient things. They were in
their first form the registers. of the celestial chronology, and, like
the Book of Enoch, the record of the luminaries_ of heaven, together
with their generations, classes, periods, powers, and names.
Without the ideography it is impossible to fathom the language of
Psalm cxxxix. 15, "My substance was not hid from thee when I was
made in secret and curiously wrought in the lowest part of the earth."
That is in the Hebrew 'Mnn (Thchthi), the Egyptian TUAUT, the
lower hemisphere. A TUAUTI is an inhabitant of the lower hemi- sphere. In the Tuaut was the Meskhen or place of regeneration and
new birth. The language of the Psalm is only directly possible to
the solar-child, who was engendered in the TUAUT, and only
humanly possible, because the solar birthplace was founded qn
womb-world, and the nethermost parts of the earth are identified
with the matrix. The Tuaut survives in English as the TWAT, a
name of the feminine organ. It was here that the tomb and womb
were one. Hence the "TUAUT" is also the grave or helLS
In the ancient thought there is not an image engraved on one side
of their door of life when it stands open, but is repeated, and serves
the reverse purpose on the door when it shuts, as what we term the
door of death, and in that way was the eschatology founded.
1 Renouf, Hz"bbert Lectures, pp. u6, II7, who is wrong in supposing there is no
such known Egyptian word as TEHU, if M. Cbabas (R. A. 1857, 72) be right, who
gives the group TEHU, to tell, synonymous with " TET.''
2 1 Ch. iv. 22.
3 Psalm lxxxvi. 13.

HEBREW CRUXES WITII EGYPTIAN ILLUSTRATIONS.

41

There is a passage in Job 1 in which the speaker says, "thou dissolvest my substance," meaning the body of flesh, and it is followed
by an allusion to the grave. The subs!ance is SHUVAH. In Egyptian
this is SHEBU, the flesh, a slice, a certain quantity of flesh. The
Shebu is a collar or tippet with nine points. This is symbolic of the
nine months' time for she b-ing, shep-ing, shaping the child, or figuring
in the flesh. The Egyptian Sheb and Shep being the same as shape,
the Sheb, flesh, is the clothing typified by the Sheb collar, also worn
by prisoners. Thou dissolvest my Shuvah is identical with thou
unshapest me, lettest loose the sheb-girdle o_f my flesh, the vestment
hieroglyphically rendered with nine points, and by captivity: or,
to change the image, it may be read in English, thou un-sheafest
me, the sheaf being a form of the binding-up. Thou dissolvest my
substance (Shuvah) alternates-according to Kethib-with thou terrifiest me. Here again the Hebrew Shuvah is identical with Shef or
Shefi (Eg.), to terrify, be terrible, demon-like. Both are Egyptian,
but the context shows the first to be the right lection.
The collar hieroglyphic with all its significance passed into Israel,
as we learn by the denunciations of Isaiah. The collar has various
names. Khekh is one. Khakri is some kind of necklace. Art
Khekh are neck-chains. The determinative of these is the sign of
horns and testes; this indicates the nature of the restraining collar.
The collar with nine points alternates with one of thirteen, the same
number as that of the knotted loops round the Assyrian Asherah or
grove, signifying the thirteen periods to the year which have but one
original in nature. The Khekh collar is likewise called Baba, that is
Typhon. Typhon the Red was the adversary, looked upon in later
times as the destroyer, and at best as only working for good under.
restraint. The collar 'was a symbol of this; hence the Khekh collar
and Akhekh, the dragon or Typhon, are synonyms. There is a
vulgar expression still in use, " Go home and tell your mother to
chain up ugly." Translated into Egyptian that would mean Typhon,
Baba, the beast, who was chained up with the collar number nine, or
the Menat collar, number ten, according to solar or lunar reckoning.
This is enough to show the symbolic nature of the collar emblem,
and account for the indignation of the Jewish Protestants at the
tricking out of the daughters of Israel in such ornaments. These
collars are called "sweet jewels." 2 The "chains" are 3 "sweet balls,"
which can be explaine<;l by the collar with nine BUBU or balls worn
by Isis. The" tinkling ornaments about their feet" 4 are "GEKEs,''
one with the Egyptian Khekh, and the Art-Khekh, or chain for the
ankle.
When it is asked, 6 "Canst thou draw out leviathan with a hook?"
the word used is CHACH, that is, with the Khekh or Akhekh collar
1 XXX, 22.
4

Is. iii. 18.

Margin, Jud. viii.

Job xli. 1.

26.

Margin, Isa. iii.

19.

A BooK oF THE BEGINNINGS.

of the dragon Typhon. The Hebrew Chach is a hook, chain, or
bracelet, and the stocks. And although the writer knew that Typhon
could not be drawn out with the Khekh, he also knew, as did Isaiah,
the significance of the symbol ; the tinkling Khekhs were calling
aloud for the restraint of Typhon, in other words, they were proclaiming that the wearers were marriageable. With us the wedding-ring
is the emblem instead of the collar, and to "GIG" is to engender.
The Hebrew writings are full of language which has no meaning
~ithout the types by which alone it can be understood, and hitherto
it has been read and rendered without these types. It is enough, one
would think, to make the ignorant expounders of symbolical language
who have drivelled for half a life-time spend the rest in a savage
silence, with the tongue held fast between the teeth, as the only
amends they can make.
In a passage unexplicated hitherto, the writer of the Book of
Ezekiel exclaims, "Woe to the women that sew pillows to all armholes, or elbows," or hands or arm-holes of the hands, whatsoever
these may mean. The word rendered pillows is KASATHOTH (nlMt:l1!)
and only occurs twice. 1 "Woe to the (women) that sew KASATHOTH
to all arms and make MISPACHOTH (nln~t:l~), upon the head, of every
height, to hunt souls." "Behold, I am against your KASATHOTH,
wherewith ye there hunt souls to make (them) fly, and I will tear them
from your J ad, and will let the souls go, the souls that ye hunt to
make (them) fly."
Let us see what light Egyptian may shed on this passage. The
general sense as it stands is that the allurers of men wear some
particular images or charms upon their J AD and on the head to
ensnare souls. The KASATHOTH are worn on the }ad; the MISPACHOTH upon the head. Jad is the hand or the arm. KES (Eg.) means
to envelop with little bands; AT signifies typical; UT means magic,
to inscribe, wish, command, give directions; and TI is,plural, like the
Hebrew terminal. KES-UT-TI or KES-AT-TI would denote some form
of bracelet or binding for the arms, worn as a magic amulet or as a
means of proclamation. There was._but one fact the wearer had to.
proclaim, and that was her period of pubescence. Kesa, in Hebrew,
is the appointed time or new moon, the festival of which was divinely
ordained and made statutory in Israel, 2 and afterwards denounced as
an abomination, 3 this was, as Jewish Rttbbis acknowledge (as Is~ Bar
Ali), the first day of the full moon. It was likewise applied to the
whole time of the full moon. The appointed time also applied to
the age of puberty, when the maiden in Africa put on clothing for the
first time, if only a loin-cloth or Basu, or the Zulu Kaffir DWABA
and the top-knot, BONGA, formed of crimson clay (Bo~vu), worn by
the women.
The relation of the feminine period and the ornaments of dress to
1

Ch. xiii.

18

and

20.

Psalm lxxxi.

Is. i; 13.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

43

the moon is indicated by Isaiah, 1 who denounces the "round tires like
the moon " which were worn by the daughters of Israel. We still
speak of tying the knot in marriage. The sense of K~s (Eg.), to
bind, enters into the Hebrew QSHR, to tie, to bind, and t::lli~P 2 for the
attire of the bride which is coupled with the liV of the maid ; lil1
being a plural form of ill the feminine period. KAS (Eg.) is the knot,
to tie a knot, and an entreaty to tie the knot, to bind up the female,
as is symboled by putting on the wedding-ring and snooding the
hair. The same writer also includes the snood or the caul, a cap of
network, in the list of things anathematized. One ideograph of KAS
is the loop or knot sign; one, a bundle of reeds tied up, the Ret
emblem of time and indication ; a third is the type of transformation ; a fourth, the tongue. The KASATHOTH were worn before marriage,
and announced the season of womanhood or full moon. Their relation
to the period is likewise glossed by KASA (Eg.), to mourn. The bracelet
worn in the shape of a serpent holding the red blood-drop of a ruby
in its mouth is a KASATHOTH in the emblematic language. They
also made MISPACHOTH on the head of every statue. MES (Eg.)
is the sexual part, the EMS or HEM. Mes is to bear, generate,
conceive, give birth to the child. In Hebrew MESA is a sign of bearing ; at root that is child-bearing in all languages. The "PAKAT"
garment is found on the monuments as some kind of linen or tunic;
linen hung up to dry is the ideograph which in itself reads MES,
and in the group 3 we have the Egyptian for " MISP ACHOTH," and
it signifies the linen worn at the time of full moon, or the Mes-pakati
of puberty. The prophet objects to these kerchiefs being displayed on
the head as a sign of invitation. The Hebrew Qomah applied to the
height of the head-dress appears as KEMHU, an Egyptian mode of
dressing up the hair. Qomah signifies attainment, accomplishment;
Khem, to be mistress of, grace, and favour. Komah adds another
correlative to the meaning of the MISP ACHOTH, or top-knots of
feminine puberty, which were worn on the head as a kind of investiture and proclatnation of ripe age and social status amongst many
races, and in a variety of shapes.
Hunting souls to make them fly is apparently meaningless. In
the margin it reads, " into gardens." The sense. is that the daughters
are desirous of refreshment (Naphish), but not anxious that the
flowers should be fructified, or the time of flowers be followed by
the season of fruit. The soul was figuratively the breath ; they
wanted to take the breath of life in a double sens~. "But will ye
save the souls alive if they come to you?" No ! they only lusted
to take the life of souls, or hunted them to destroy or disperse and
extinguish them.
A kindred illustration of the hieroglyphic language, only to be
read by means of the hieroglyphics, occurs in Jeremiah,4 "A
3 Egyp. Sal. I 59
2 Jer. ii. 32.
1 iii. 18.
4 I. 38.

44

A BooK oF

THE

BEGINNINGS.

drought is upon her waters, and they shall be dried up, for it is the
. land of graven images, and they are mad upon EMIM" (idols). The
reference here is subtly symbolical. The hieroglyphic HEMA, sign
of the lady, wife, seat, place, is the Ems pudendum. It is the type
of containing and turning back the waters of the red source, so that
in the ancient language fish may be caught, or children propagated.
The symbol was then adopted as the picture of a water-frontier, the
Pehu, Hannu, or Hema; this, iri the names of places, marked the
water-nome.
Such were the EMIM or Hannu that Israel had
been so mad upon, and. the imagery is peculiarly appropriate in
prophesying a drought upon her waters, because they had made
so much of the hieroglyphic image of the feminine water-frontier.
The Hebrew name of the divining cup or V':l~, by which Joseph is
said to have divined, is rendered by ovov in the version of the Seventy.
This, as the name of the cup, is also found in Persian and Arabic, and
in the Sanskrit KUNDA, a bowl-shaped vessel, or an aperture for
water or fire; the Two Truths. This vessel is used in certain Hindu
ceremonies for drinking out of, and it was carried in the Procession
described by Apuleius. It represented the self-conspicuous image of
fontal nature alluded to in the oracles of Zoroaster, "Invoke not the
self-conspicuous image of nature, for you must not behold these
things before your body has received the purification necessary to
initiation." Wilson, in the Asiatic Researches, 1 says, the KUNDA was
fashioned in the shape of a lotus, the type doubly feminine, the flower
that bore the seed within itself, which was therefore adopted as the.
emblem of the Virgin Mother of Mythology.
Both Athenceus and Jamblichus mention the ovov as being used
in the religious ceremonies of Egypt. According to Norden, in
recent times the lotus on the water was represented by the dish, cup,
or tdJJ'Ov, placed on the water for divination, just as the dish was employed for the same purpose at Shadar, in the Isle of Lewis.
KUNDA is a particular name of the goddess Durga, relating to the
vessel, cup, or "6vov, which was very primitive as the type of fontal
nature. KUNDA, in Sanskrit, is the name of the number nine. The
cup is the Egyptian KNAU, Maori KONA, the mother-emblem. With
the feminine terminal T, this is the Khent (Eg.) or Hunt; English
Quiente; Greek, 6vov, Sankrit, Kunda. Kento, in Basunde and
Musentando, is the type-name for the female. In Zulu Kaffir, CUNDA
is mystically the " woman's Word." The cup imaged the fountainhead of all kenning or knowing and thence of divining, because the
mother was the revealer of the Two Truths of time and period,
pubescence and gestation, in relation to reproduction. CYN, Welsh,
is first and foremost. Khen (Eg.) is to conceive, image, bear; GIN,
Gaelic, to beget. All forms of genesis are in this root, and many types.
of the birthplace are named from it, as KHEN (Eg.), the interior,
1

Vol. v. p. 357

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS . .

45

also the ark or canoe ; Qenn (Heb.), the nest ; Ken, Romany,
CoN~, French Romance, Persian, KHAN, for the abode; Kwan,
Chinese, for the granary; QNAH, the garden in Hebrew, and GoNA,
a farm in Kandin, Kadzina, and other African languages. The 'CAN,
_an English vessel or. cup, also .the KEN, a churn, are named from
the same prototype as the Greek tcovSv. The Hebrew 311.:1~ is
figuratively a flower-cup, 1 and is cognate in sense with MV:lj:l, which
represents the Egyptian Khapat or Khept, called the hinder thigh,
but which, like the Hebrew Qebah, denotes the Genita!z'a Muliebria,
as the Khep, Kheb, Qeb, or cup. Such was the nature of Joseph's
Vll~. or cup of the diviner. There was a time when the monthly
prognosticators in Israel divined by the image of fontal natUre itself,
just as the Jains or Yonias of India do to-day, the Q'deshoth being
attached to the temples for the purpose of demonstrating certain
natural facts in the primitive school of physiology. The Gabia,
Khep, or Cup, finally deposited the phonetic KA as the Cup of the
Hieroglyphics.

The ATZEB of the Hebrew is vaguely rendered an image, a

representation, an idol, without telling us what the image represents.
It is associated with the Asherah, 2 and is connected with the
woman in travail, bringing forth. 8 But the wherefore is out of
sight. In the hieroglyphics the ASEB or ASEP is the seat or
throne, the feminine image, the sign with which the name of Isis is
written.
As-bu is the place of rest, and the Asb is a type of this, hence the
seat. The seat also shows the relation to the woman in labour.
The seat or Aseb had various forms based on the feminine type.
The Kavvanim made by the women of Israel4 represented the goddess
with the symbolical seat, the Kim image. The house of the seat
(Azeb) is identified with the house of Ashtaroth, 5 As and Hes (Eg.)
being names of the seat, the type of the bearer. The absence of
the seat in Hebrew has misled the translators of Isaiah,6 "Bel
boweth down, Nebo stoopeth, their idols (Atzeb) were upon the beasts
ana upon the cattle; your carriages heavy laden, a burden to the
weary beast." All the missing sense is restored by reading "their
seats" (Atzeb) instead of" their idols." Isaiah identifies the nature of
the Atzeb with the seat of the beast. In Egyptian~ Hes, the seat, is
also the calf, or heifer. So the Atzeb goes with the heifer and calf in
Israel. " Israel slideth back as a backsliding heifer ; Ephraim (is)
joined to the Atzeb." 7 Again, the Atzeb is coupled with the calf of
Samaria.8 And again,8 the Atzeb is one with the calves. The craftsmen have made the Atzeb, and they say of them, "Let the men that
sacrifice kiss the calves." That is kiss the seat, as in the Witches'
1
4

Ex. xxv. 32.

Jer. xliv. 19.
Hos. iv. 16, 17.

2 2 Chron. xxiv, 18.

5 1 Sam. xxxi, 10.
8 Hos. viii. 4, 5

s Gen. iii. 16. Ch. xlvi. I.

A BooK oF THE BEGINNINGs.

Sabbath, the symbol of the motherhood. These ideographs infuse
new meaning into words. For example, Jeremiah puns with grim
coarseness on the name of KONIAH, 1 and on the Atzeb or Kun, Egyptian KNAU. "(Is) this man Koniah a despised broken Atzeb (or
Kun) or vessel wherein (is) no pleasure?" This also identifies the
hieroglyphical _nature of the seat or throne. Without these original
images in mind half the meaning of the Hebrew constantly escapes.
The Molten Image of the Calf is denounced by Nahum, 2 "Out
of the house of thy gods will I cut off the graven image and the
molten image: I will make thy grave, for thou art vile." In the next
chapter we read "and HuzzAB (:J~n) shall be led away captive, she
shall be brought up and her MAIDS shall lead (her) as with the voice
of Doves, tabering upon their breasts." Huzzah is a personification of
which the Hebrew gives no account, but the Doves show her relation
to the Virgin Mother who was represented by the Dove and the Calf.
.Hus in Egyptian is the Cow, or rather the Calf, the Sacred Heifer or
Calf adored under the name of Hus (Isis) in the time of the old
empire. HES is likewise the typical feminine seat, couch, or bed, the
ATZEB, here written :J~M, elsewhere as :J~ the seat, sedan, or palanquin for persons of distinction, which corresponds to the Hes or
Aseb seat and throne of the hieroglyphics. HUZZAB is the goddess
of the hinder part, the north, the lower half of the circle, a form of
Hes-taurt or Ashtaroth. ASEBI is an Egyptian name of CYPRUS,
the great Paphian seat or shrine.
The MEST (Eg.) the sexual part, the place of bil;th iS the name of
the mother in the Cypriote MASDU ; and the MESKA, the womb in
Egyptian, and the eschatological place of rebirth, called the purgatory,
supplied the Calf of the Hebrew cult ; the MASAK for the door
of the Tabernacle ; 3 the Spanish MASA for the Mouth; Irish MA.s
(of the hill); the Swahili MAZIKA for the burial-place; the Persian MUSHKO, a temple; the Turkish MOSQUE, the Welsh MYSG,.
the middle, answering to the MESKA as the mid-region or purgatory
of the Ritual.
The MESKAH imaged by the Molten Calf is represented by the
Calf and Cow in the following languages. MAS, Egyptian, a Calf;
MOSCHOS, Greek, a Calf; MOSCHAS, a Heifer; MEUSI, Japanese,
Cow; MOSA, Pahri, Cow; MOSYA, Chopiwg, Cow; MAOISEAG,
Gaelic, a Heifer; MOSHA, Kachari, a Cow; MUSHO, Bodo, Cow ;
MESA, A.S, a Cow; MASHU, Garo, Cow; Mis-Musu, African Bambarra, a Cow.
Divine types are found in a vague generalized condition. The
Hebrew Menchah nn~o is a sacrifice, an offering, an oblation to the
gods. It was at one time the name of blood-offerings, but under the later
legislation the word was applied only to unbloody offerings of meat
and drink, in which the drink took the place of blood.

Ch. xxii. 28.

I.

14.

Ex. xxvi. 36.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

47

Menchah, the offering, is the type of the goddess Menka, Menkat,

or Mena, and Menat, the Egyptian wet-nurse. Menka is mentioned
in the Ritual, "He has engraved a palm on his knee, says Menka." 1
According to the present writer's view, this goddess is the earliest _
form of Maat, the divinity of law, right rule, and true measure,
but she was representative of the time of ten months or moons,
whereas Ma bears the name of No.9 Men signifies liquid measure;
Ment the No. IO. Menkat was the first feminine measurer in
relation to the water-period. She is portrayed on the monuments
in the act of offering two vases held in her hands, 2 the offerer
in person, whereas the Hebrew Menchah only denotes the offering.
Menka (Eg). means to create; form, work, fabricate, clothe ; and
Menkat was the feminine creator and former who clothed the child as
the pre-natal nurse. Corn was designated the DRY-NURSE of Rome
and Italy; Menka is the wet-nurse ; the Twain were personifications
of the two truths assigned to the Great Mother in mythology. The
one nursed the child with her blood (water), the other with her breath
or spirit, she was the quickener of the seed er corn. Mena is a
reduced form of her name, and the Babylonian goddess MENI associated
with Gad, who was worshipped with drink-offerings, is probably the
same divinity.
'
The Greek MAGOS was a form of Maka or Menka, the Irish Macha,
as a title of Artemis, who was imaged in the great temple at Ephesus
as the many-breasted wet-nurse. The month of May was likewise
dedicated to Magos at Ephesus, and the name of May is a form of
Maka (Menka~t), the Hindu MAY A and Greek M.AIA. Maia is called
the eldest of SEVEN Pleiads, but the seven stars were not the Pleiads ;
they belonged to the Great Bear, the earliest form of the Genitrix,
the wet-nurse found in Menka or Maka. Menka was the first
measurer, whose later form was Ma, the luni-solar measurer in conjunction with Taht and Ptah. Ma can be traced in the Greek
Themis and Maka in Ar-temis. In Plutarch's Moralia, 3 Meragenes
says the Hebrews call the brazen vessels used in their ceremonies
the" Nurses of God." The vessel imaged the womb or breast, the
type of the wet-nurse Menka.
Another reduced deity might be recovered in the person of the
prophet Elijah, who will be referred to hereafter.
The Hebrew "BAR UK HABA" (~::ln ';jl,::l) "Blessed, is he that
cometh," is used by the ] ews as .a salutation to the child when it
is brought into the room to be circumcised. The word " HABA"
contains various mystic and occult meanings. The value of its letters
in Hebrew is considered to amount, by GEMATRIA, to the number
eight. The eighth is the day of circumcision, and the salutation is
connected with the child's coming on the eighth day to be circumcised. By NOTARICON, these' letters, H B A, are held to be initials
1

'Rubric of ch. ci.

Wilkinson.

Symp. lib. vi. qurest. 5

A BooK oF THE BEGINNINGS.

of three words, n1'~ ~:::r. n.:m, " Behold Elijah cometh." 1 The
Jews are said to suppose that Elijah enters the chamber along with
the child to take the seat left vacant for him in the DOUBLE CHAIR,
and they exclaim, " This is the seat of the prophet Elijah." 2
Elijah is the centre of a large number of Hebrew traditions, and
this identification of him with the one who comes and with the
number eight, appears likewise to indicate that he is a from of the
god Taht, or the earlier Sut-Anubis. Sut was the announcer of the
goddess of the seven stars, as the one who came annually. Taht,
who superseded him, was the messenger, the voice or Logos of the
seven gods, the manifester of the Pleroma and completer of the
ogdoad. He was the Lord of the Eight, or Eighth to the Seven.
HABA, "he that cometh," is the name of Taht's IBIS. HABA is the
Egyptian form of Ibis. The word also signifies the Messenger, and
the coming or returning one. Elijah commences as the messenger
who announces the prophecy to Ahab. 3 Taht superseded Sut, that is
Bar or Baal in Egypt, and Elijah is portrayed as the great opponent
of Baal in Israel. Taht was the scribe of the gods, and EIGHT years
after his ascension into heavttn on a chariot of fire, Elijah sent a
.
letter of .reproof to J ehoram, King of Judah.
In the Gospel of Matthew the Christ says of John the Baptist,
" This is (he) of whom it is written, Behold, I send my messenger
before thy face, which shall prepare thy way before thee. " 4 "And
if ye will receive (it), this is Elias which was for to come.'' The
coming of this. messenger is represented as being fulfilled in the
advent of John. This contains matter of great moment for a later
volume; it may, however, be remarked in passing, that AAN in
Egyptian mythology is also the messenger and announcer ; first
as Anubis (Sut), and next. as a form of Taht the lunar god. In a
fresco of the second or third century, Elijah is seen ascending on his
fiery chariot, and the figure of Mercury (Taht) is present as a part of
the picture. 5
The Atef crown of Upper Egypt, or of the southern heaven, consists of the white crown and double feathers, set on the solar disc.
It is the crQwn of Osiris and gods of the lower world. In Hebrew
the word ~~11 (Atph) has the meaning of clothing and covering, to
clothe as with a garment or with gloom. The hieroglyphic is almost
recoverable in Job6 where he says of God," He puts on (hides,himself)
in the south, and I see not," which is equivalent to putting on the
Atef crown with the insignia of the nether-world, the wearer of
which becomes the hidden sun of Amenti,. overshadowed, obscured,
darkened.
1
2

3
5

Buxtorf. Synag. Jud. c. iv. pp. 9395

Leo Modena, Rites and Customs, c. viii.
4 Matt. ix. 14, 17, IQ-12.
r Kings xvii. r.
0 xxiii. 9
Bosio. Rom. Sott, p. 257.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

49

The hieroglyphic KAN is a torner of a building, the corner-symbol

held in the hand of the mother of the Messiah-child, in the sign of
Pisces,! the one of the four quarters at which the child was brought
forth. In Egyptian the article sometimes follows the noun, and Kanp
would thus be the Kan. The word occurs as Kanb, Kanbet, and
Kanteb with the sign of a corner. This is extant in H&brew as
KANPH, the corner or extremities of the earth. KANPHOTH 2
signifies the four quarters or corners of the earth. KANBUT (Eg.)'
means the comer-place. Kan-put the corner of the circle, that is, one
comer of the house of four quarters. Put (Eg.) is the foundation ;
bu (or but), a stone. Thus .Kan-but is the corner-stone of the
foundation.

. In this sense the chiefs of the people 8 are designated corners (in the
margin). Isaiah 4 makes the princes of Zoar to be the stay of the
people, the corners or corner-stones. The Egyptian Kanbut (and
Kanteb) is one who performs service and is the stay and support,
whose emblem is the corner, our image of the corner-stone. Kanput
and Kanteb are synonymous, because teb and put both mean the
circle. The Hebrew word is applied to the highest summit of the
temple, anci in Egyptian Teb is the summit, the top; as is the
pet. The plural of Kanphoth will be explained further on. The
hieroglyphic corner has to be built on hereafter. The reader must
not think these disquisitions are objectless wordmongering.
There has been no rendering of the Hebrew Kiyor that makes
out the meaning. The name is applied to a small hearth or
oven. 6 The KARR is an Egyptian furna,ce, and oven. Next the
KIYOR is a Laver or molten sea. The KARUA (Eg.) is a lake, pond,
or laver. Again, we are told that Solomon made a KIYOR of brass,
and had it set in the middle of the court, and he kneeled down upon
it. 6 This was neither oven nor laver. It has been translated SCAFFOLD.
The KIYOR in this instance was fi~e cubits long, five broad, and three
cubits high. Egyptian will tell us what this KIYOR was.
The _hieroglyphic KHAR u is a shrine, a 1'c:1.vern, the pl~ce of refreshment. The Hebrew KIYOR was evidently tJ-.e table or shrine of the
Eucharist, what is now termed the communion-table. The Egyptians
had a kind of bread named KHAR UPUS, 7 that is, bread baked for
the shrine or altar. This would be baked in the KARR, or oven.
The raised Kar represented the upper of the two Kars, the laver,
the lower ; both were shrines in Egypt. The upper held the breadsymbol of the highest truth ; the other, the waters, emblematical
of the lower. Both symbols still meet in the bread and wine of the
Eucharist.
The Hebrew KALLAH, a technical term for the highest school, has,
1

s
5

VOL.

-,-

~;

Hennean Zodiac.
1 Sam. xiv. 38.
Zech. xii. 6.

IT.

6 2

Chron. v;. 1 3

2
4
7

Ez. vii. 2.
Ch. xix, 13.
Select Papyri, xcv.
E

2.

so

BooK oF THE

BEGINNINGS.

according to Deutsch, long been a crux for etymologists, so little do

the Jews know of their own origines. It comes from theKHA (Eg.),
book-library and altar; Ru, discourse, word, mouth. Whence KHER,
the sacred shrine, the cell of learning ; Kher, speak, speech, the. word,
and the Karheb, a kind of Egyptian -priest. AH (Eg.), would addthe house of, to Kher or Khal.
The Hebrew J ad (,') for the hand, is the Egyptian " It," to paint,
figure forth, with the hand of the artist for determinative. It has a
variant in At, a type, to work, build, form, image, the hand-worker and
handiwork. The female as the shaper is the At. "It" therefore includes
the work of the hand as well as the member, whilst the organ of work
ing and figuring forth is not limited to the hand itself, which is but
one of various jads or types of working. This alone will make
sense of the _passage/ and Israel saw the great" ]AD" which the
Lord did upon the Egyptians. Hand does not render it, the hand
was hieroglyphic for the work done, not literal: AT or KAT (Eg.)
is work. The word jad, hand, is used for ability, 2 just as we say
a " handy man," which shows the typical use of the hand. Only
in the absence of the symbols the J ad has been chiefly confined to
one type as the hand, whereas in the original it may also be the
womb, the circle, a boat, the heaven round, a house, a place, and
twenty other things according to the determinatives. "J ad " is a
place in Hebrew ; "every man in his JAD," 3 but the hand is not
the only place. At (Eg.) to build, is applied in the Hebrew name
of the "Tenons" "]AD," used in building. 4 The hand is a type
of holding, so is the tenon, but as the reader will apprehend there
may be any number of ]ads, whereas the translators have only known
of one chief type. Jad also means to consecrate ~ut not by " filling
the hand/' Of course the hand was used in consecration, but it was
. laid on the head typically, a mode of figuring forth and constituting
sacred handiwork as in IT (Eg.), to figure with the hand.
It is not a part of my work to revise the Hebrew Testament,
the oldest portions of which would have to be rewritten hieroglyphically before it could be rightly restored, but two or three
applications of the Egyptian " It" or ''At " may be made. We
read that " Saul came up to Carmel and behold, he set him up a
]AD," 5 rendered a place. "At" (Eg.) is a shrine, a monument, and
in Assyrian" It" is a carved stone. When God came from Ternan he
had horns or emanations coming out of his Jad. 6 Here the Jad is
translated hand or side. Had the determinative been present it
would have shown the At (Eg.) as the solar circle or disk, the image
of Ad.onai, God of Israel. "At," the circle of the sun, was the
Jad ~whence issued the fiery-hornedness, there was the hiding and
1 Ex. xiv.
5 1 Sain.

3I.
xv.

2
6

Lev. xxvii. 8.
Hab. iii. 4

Num. ii. 17.

Ex. xxvi.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

51

manifesting of his power. "At" signifies doing, and the ] ad 1 means

deeds. Lastly, the hand is frequently used for the mouth. " At "
is to utter, put out, it is also that which is uttered. Hence " At ''
the word, to speak. But we are told that the Word of the Lord
came by the HAND of Malachi,z and by the hand of the prophets.
This may be supposed to indicate the written word, which has no
meaning. The word was oral. Besides we find 3 the Lord had
SPOKEN by the HAND of Moses. In these instances the Jad signified is not the hand but "At," the word, mouth, or type that needs
interpreting by aid of the hieroglyphics, but which never has been
interpreted.
In the work of Tabari 4 it is related that two animals came out of
the Ark which did not enter; they were produced within it. These
were the hog and cat, created as scavengers and to keep down the
rats. The elephant gave birth to the hog, and Noah produced the
cat from the sneeze of the lion by passing his hand down its back.
Remote as this is, it can be partially read by the Ritual, where the
sun is said to transform into the cat or "It is Shu making the likenes~
of Seb." The alternative shows Shu making his transformation into
a cat. Shu was the lion-god and one of the two lions was the cat
which dealt with the "abominable rat of the sun," a type of the
enemy Apophis. Now when we know that Shu represented breath
(Nef) or spirit, we can see how it may be said the cat was evoked
from the nose of the lion. We see further that the root of this
strange Rabbinical and Haggadistic matter is Egyptian, which is the
object of the present investigation.
In the Egyptian Pantheon the Seven Hathors are the Parcce or
Fates, the prognosticators and foretellers of coming events, and these
in the Funeral Ritual are represented in the form of seven cows.
Thus the seven kine of] oseph's dream which indicate the seven years
of p1enty and the seven years of famine correspond to the seven cows
or Hathors who fulfil their character as the foretellers. of events to
come assigned to them by the Egyptians. T4e seven cows are also
the givers of plenty who are invoked for food. " He has known the
seven cows and their bull, who give of food and of drink to the
living, and who feed the gods of the west. Give ye food and drink
to the Osiris ; feed him." "Give ye to him daily food and drink,
oxen, geese, and all good things." 5
Of Behemoth, the hippopotamus, 6 we read in the English version
" He is the chief of the ways of God ; he that made him can
make his sword to approach unto him." The word rendered sword
is Chereb (.l"1M). The CHEREB is a sword or some other kind of
2 Ch. i. I.
Jud. ix. xvi.
3 Ex. ix. 35
Translated into French by Zotenberg, Oriental Translation Fund, Paris,
I 867, p. II2.
6 Job xl. 19.
5 Rlt. ch, 149, Birch.
E 2
1

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BEGINNINGS.

cutting instrument, the Chaldee Cherba, Phcenician HARBA, and

Greek lip7r7J, but the reading is more than doubtful. The passage is
followed by "Surely the mountains bring him forth food." The
context shows the meaning to be that, mighty. monster as he is, the
power which created can feed and sustain him. Therefore it appears
probable the word chereb represents the Egyptian " KHERPU" which
denotes supply, sufficiency, or enough. The sense of the passage
would then be, He that made him can supply ~im with pro;isions.
Surely the mountains (can) bring him forth food. In a sense he
has all the mountains for grazing-ground, though not because these
were the particular pasture of the hippopotamus. The imagery is
thought of in relation to the typical hippop.otamus, the "Great Bear"
of the Egyptians. For this reason the Rabbinical writers consider
the "cattle upon a thousand hills " 1 also refers to Behemoth whose
celestial type was Ursa Major. It is said of Behemoth in the A. V. 2
"Behold he drinketh up a river and hasteth not." The Seventy have
it "if there should be an inundation," and this sense is recoverable by
aid of the word "AASEH " (Eg.) which means a flood or a deluge of
water, and may be derived from AA great, and Sekha flood-time ;
AASEKHA being equivalent to p~l/. Thus the passage would mean,
Behold in time of a great flood he hastens not, he does not mind an
inundation and as for Jordan he could swallow it.
The particular idea expressed by the word THACHASH has never
been determined. It is the name given to the skins used for the exterior covering of the Tabernacle. 3 The same thing is named in the
Bull Inscription of Khorsabad. Sargon says: "I constructed palaces
of skins of T AKHASH, of sandal-wood, of ebony," 4 &c. M. Oppert
characterizes the word as most obscure.
According to Rashi the Takash may be a badger, a sea-dog or
dolphin ; the Talmud says a marten, others identify the name with the
colour rather than the animal. The Arabian Jews call the red-dyed
hide of the ram THACHASH, 5 and this is the sense corroborated by
Egyptian when we find the word worn down to TESH. Tesh is blood,
red. It is applied to the Red Nile, the Red Crown, and to the planet
Mars, Tesht. Tesh-tesh is an epithet of Osiris in his -inert feminine
form, and red phase, the great mystery. Tesh means to separate, leave,
be left destitute, set apart. This in relation to the mystical sense
which first made it sacred. Teshru is the red calf, red land, a red
bird. Tesh, earlier Takash, means red, blood (hence the dyed ram
skins), and may of course be applied to anything of that colour: it does
not otherwise represent an animal, and cannot represent the grey
badger.
The 39th chapter of Job 6 contains allusions which prove a
knowledge of the hieroglyphics. One of these is especially intimate.
1
4

2 Job. xl. xxii.

Ps. i.
Records of t1ze Past, vol. xi. p. 21.
:; Niebuhr, p. 177.

Ex. xxv. 5
Ver. 9-11.

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53

" Will the unicorn be willing to serve thee, or abide by thy crib ?
Canst thou bind the unicorn with his band in the furrow, or will he
harrow the valleys after thee? Wilt thou trust him, because his
strength is great?" The allusions like those referring to the peacock
and ostrich are made in mockery. The unicorn .was the type of
Typhon. The mythical unicorn is the Ramakh, the hippopotamus
that dragged and drew round the starry system all night, till men
were once more drawn out of the deluge of the darkness. Will this
puller above pull for you here below, that you worship the image of
Typhon ? One name of the animal itself is Apt, and Apt (Eg.) is
the name of the crib or manger. The question in Egyptian is, Will
Apt (the unicorn) abide by the Apt (crib) ? "Will he plough for
you?" is the gist of one question, and Kheb (Eg.) is both a name
of the plough and of the unicorn. Also this constellation of
Typhon is called the Plough. These queries show great familiarity
wita the hieroglyphic symbols ; a convincing proof of this is afforded
by an assault on the character of the ostrich,1 "which leaveth her
eggs in the earth."
The ostrich-feather is one of the hieroglyphics, and reads either
Mau or Shu, that is, light or shade. Hor-Apollo says it was
adopted because the wing-feathers of the ostrich are of equal
length. This feather is the especial symbol of Ma, the goddess of
truth and justice. It was the sign of the Two Truths and total
wisdom of Egypt. The writer of the Book of Job is aware of the
sacred character of the wing-feathers of the ostrich, and asks in effect,
Is she either true, just, or wise, or pious? Does she sustain the
character of her wing-feathers ? Does not she leave her eggs in
the sand for the earth to warm them or the passing foot to crush
them ? He asserts with the Arabs that the bird is impious. This
is the modern realism opposed to the symbolic character of the bird,
and even that can only be read as it is written, hierogiyphically.
The tip of the crocodile's tail is the ideograph of Kam, black,
darkness, because the crocodile left the laqd for the water at night,
and the tip of the tail was the vanishing point. 2 To express sunrise,
says Hor-Apollo, they depict the two eyes of a crocodile, because,
of the whole body, these are seen glaring conspicuously from the
deep. 8 This- is the imagery of Job. "By his neesings a light doth
shine, and his eyes are like the eyelids of the morning." The writer
uses the Egyptian symbol of the morning, hence the sole sense of
sorrow being turned into joy before such a thing as the crocodile.
" He~the Lord-stretcheth out the north over the empty place."
" Hell is naked before him." 4 That is the " bend of the great void "
Job xxxix. 13-17.
Hor-Apollo gives another reason. He says the tail denotes darkness because
with a blow of it the animal will inflict death.
4 Job xxvi. 6, 7
8 B. i. 68.
1

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54

found in the north, the open abyss, the place of the waters, the region
of the hells; in the Egyptian Book of the Dead. This is the quarter
where the " Dead things (ghosts and evil spirits] are born beneath
the waters, and are the inhabitants thereof," 1 as in the Ritual.
"Though they be hid from my sight in the bottom of the sea,
thence will I command the serpent, and he shall bite them." 2 That
is the Apophis serpent of Egypt, the dweller in the deep, the
dragon of the waters, who lives off the blood of the condemned,
and executes vengeance on the wicked. The Apophis is depicted
as a crooked serpent set all along with sword-blades, typical of
destruction.
On the sarcophagus of Meneptah in the Soane Museum may
be seen, amongst various scenes of the valley and shadow of death,
one in which a crooked serpent keeps the door of death. This is Job's
crooked serpent and door-keeper. '' Have the gates of death been
opened unto thee ? or hast thou seen the door-keepers of the shadow
of death ? " 3
The Hebrew word APAP, to encompass round, in the passages,
"the waters compassed me," 4 and "the. wq.ves of death compassed
me," 5 is the name of the dragon of the deep, the Apophis monster,
that strangled within its coils.
The great serpent of the later Hebrew mythology, called the BARTAK
N ACHASH, may be explicated by means of the hieroglyphics. It is
called the crooked serpent 6 and the piercing serpent.7 The Typhonian
dragon, to whose influence tempests were attributed, is certainly
intended ; the Apophis or Akhekh serpent, whose heaving, roiling
writhing body is set with sword-blades. Akh (Eg.) means fire ; Pra
(Eg. ; Hebrew, Bra) is to manifest, emane, fulminate. This would
make the Bariak-Nachash the -fulminator of fire. In Egyptian Ft.TLGURAVIT, FULSIT, is expressed by BUIREK.A. This corresponds 'to
the Hebrew form " Baraq " (P"l:l), to "cast forth," lighten, or fulminate.
The only difference in the Hebrew is the substitution of the letter
Cheth for :koph. Another name of this serpent in the hieroglyphics
is the destroying serpent, and the Hebrew Barak was called the
"thunderbolt." Another title of the serpent is "brass of earth,"
which tallies with the Hebrew Nachushta; "Nachush" meaning
brass, whilst " T A " is the Egyptian word for earth. This will suffice
for identifying the Hebrew serpent of evil with the Typhonian serpent
of Egypt.
The plural Bariakim employed by Isaiah 8 is founded on another
Egyptian word. He uses ~t for ships, and Bari (Eg.) is the bark, of
which Bariakim is the plural.
The mythological and symbolic character is mixed up with these
1
4

Job xxvi. 5
Jonah ii. 5
Is. xxvii. r.

Amos ix. 3
Sam. xxii. 5
a xliii. ! 4
2

5 2

3
6

Job xxxviii. 17.

Job xxvi. 13.

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55

typical beasts, which cannot be simply understood apart from their

hieroglyphical nature.. Many names of mystic meaning have been
.rendered by translators who were in the dark and thoro~ghly ignorant
of the thing signified by the word. No Hebrew scholar ever yet knew
what was intended by the words" Tan" and "Tannin," which include
the. whale that swaHowed Jonah, the serp(_!nt that tempted Eve, the
.leviathan of Job, the piercing serpent, the crooked serpent, and the
dragon of the deep, 1 the dragon that Job claimed to be his brother ;
Pharaoh, king of Egypt, 2 and the rod of Moses in its serpentine transformation.8 It is applied to creatures of the desert and monsters of
the deep, also by comparison to the wild she-ass of the wilderness,
snuffing up the wind at her pleasure,4 and lastly, it is used to indicate
the old serpent called the neyil and Satan.6 .Thus philologically the
serpent that tempted Eve is one with the serpent' into which Moses'
rod was changed, and the whale which swallowed Jonah is one with
.the leviathan whom Job wishes had swallowed him 6 rather than he
should have been born, and these are all one with the dragon of the
waters, who was the cruel Pharaoh drowned for the time being in
.the Red Sea, but who emerges once more as the Satan of the
Apocalypse.
The primary question for us is not, What is the TAN ? There is np
"THE" in the case where there are so many. The question is, Wha:t
does Tan mean as a principle of naming applied to the various illus.trations? Now, Tan in Egyptian means division, cutting in two, to cut
off, to divide, turn away, make, become, or be separate. The serpent
covered with sword-blades was the piercing or sevedng serpent.
Worms, or destructive animals of the waters, in Egyptian, are Tap.mu, the Tan of the waters ; they pierce and sever in destroying. The
River Tan (Iarutan) of the waterman is the river that divides. The
period of mourning desiderated by Job was the dividing period opposed
to gestation. The wild beasts cut off in remote deserts and isolated
on desolate isles are the Tannin on that account.7 Islanders are the
Tena fn Egyptian. Lunar eclipses are Tennu; they cut off the light,
and occur at the dividing-place. Tenu is the joint or break, as is the
number ten. Tane is one of the Polynesian great gods, the divider
of the heaven from the earth personified. Egypt as the Tan, whether
celestial or geographical, was the divided heavens or countries.
"Tenny " is the name of lines that give the waved barry look to
the shield of a coat of arms. The heraldic colour and blazon of
tenny is yellow; the jacinth in stones, and the dragon's head in the
planisphere.
Having the principle of naming, the hieroglyphics supply the
means of applying it by determinatives of the different ideas that
1
4

2 Is. li. 9 ; Ez. xxix. 3

Is. xxvii. 1.
Cf. Jer. xiv. 6, and Jer. ii. 24.
Job iii. 8.

3
5

Ex. vii. 10.

Rev. xiL 3, 4, 7, 9.
Is. xiii. 22.

A BooK OF THE BEGINNINGS.

have to be expressed by one word. Once cut adrift from these, we
hav~ no philological anchorage anywhere. .But the hieroglyphic
language is like an old sea-bottom, still intact, and rich with the lost
treasures of a myriad wrecks.
LEVIATHAN as one of the mythical monsters, or Tannin, is probably the Egyptian REF, or REFI, a form of the A..Pophis serpent,
from REF, or Ru, as the typical REPtile, viper, snake, worm, scorpion,
or dragon, and TAN, to cut in two, whence the cutting, destroying
Akhekh, serpent of night, armed with piercing blades, which represented the power of the darkness and death to sever the circle of light
and life in the "bend of the great void" where it lurked. Job's
description of leviathan, simply supposed by commentators to be
a veritable dweller in the sea, includes all the clothing of the monster
of mythology.
Max Muller 1 has shown how the fleets of Solomon must have
been to India to obtain the monkeys, on account of the name,
which is QoPH, because in Sanskrit the ape is Kapi. " Qoph," he
says, is foreign in Hebrew, and the land in which that word is
indigenous must be the Ophir of the Bible ; therefore it was India.
"Kafi" is the original word, and it is Egyptian; Kepi in Persian ;
Kapi in Sanskrit; Kepos in Greek; Ape in English. The Kafi, a
monkey of a peculiar kind, appears in the tombs of the Fourth
Dynasty as early as the time of Kufu, with the name of Kafi. written
over it, about 3733 B.C. It is the dog-headed ape, or Cynocephalus,
made so much of in Egypt that it was a co-personification with Taht)
. of the Word (Logos) itself. It represented the moon and periodicity in
its feminine phase, and was therefore a feminine Logos. J amblichus
tells us this Cynocephalus was honoured in the temples on account of
certain changes it underwent in common with the moon, by which
time could be reckoned ! The truth is, the Kaf is a menstruating
monkey, and suffered eclipse (Khab) periodically like the moon, and
was adopted in the Mysteries, where it took the place of the Q' deshoth, the human demonstrators of primary facts in nature. This Kaf
belongs solely to Africa, which is Kafrica, the Ka, inner land, of the
Kaf, or Af (born of) the first (Ap)land, and therefore Ophir was in
Africa.
It has likewise been argued that Solomon's peacocks (OII:lJ'l) 2 were
brought from India, because Told is the Tamil name for the peacock,
and Togei in Malabar. But the original of both is the Egyptian
-Tekh, or Tekai, a symbolic bird. Tekh is a name for the ibis of
Taht; Tekai is the Otis Tetrax. The name applied to the peacock
is full of significance. Teka is to see, behold with the symbolic eye.
-Tekhen is to open and shut the eyes, wink, sparkle, illumine, and the
TECHI, as peacock, is the bird with the eyes that open and shut with
1
2

Lectures on Language, fir,st series, p. 202.

I b. p. 203. Rev. ]. Mateer, The Land of Charity.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

57

their winking splendours. Nothing could be more happy than the

name Tekhi, from the Egyptian Tekh. Not only is the name of the
peacock Egyptian, it exists, without the article prefixed,. as the Akh,
or Khu, the splendid, illuminated, coloured bird; a sun-bird, the
symbol of spirit, lustre, and light.
The ivory in Hebrew is called SHEN HABBIM, ivory, or elephant's
teeth (margin). This habbim, says Max MUller, is without a derivation
in Hebrew, but is most likely a corruption of the Sanskrit name for
elephant, IBHA, preceded by the Semitic article. 1 Again, there is no
need of corruption as in Egyptian "Ab " is the name both for the
elephant and the ivory. The Ab had earlier forms in Hab and Kab,
so that the names of the peacock, ape, and ivory, may be foreign in
Hebrew without being derived from Sanskrit, or Ophir being in India,
or a navy of a King Solomon having existed that traded with India.
The first India known to the Greeks was in Africa, and the earliest
Indians were ..tEthiopic. When Eustathius states that the .!Ethiopians
came from India he means the African India. When Claudius Claudianus, the last of the Latin classic poets, at the end of the fourth
century, speaks of the "India, which is painted on Jewish veils," 2 the
India meant is ..tEthiopic and not Asiatic. Tacitus says many considered the Jews to be the progeny of the ...-Ethiopians, but they would
mean the Indians of Africa. India in other classical writers is a name
of ...-Ethiopia or the land of Kush. Virgil describes the Nile as coming
from the land of the coloured lndians, 3 and Diodorus calls the black
Osiris an Indian by extraction. The conquest of India by Osiris or
Bacchus is allegorical, and belongs to the sun in the southern heaven.
Horus-Khenti-Khrati 4 is a form of this sun of India or the south, the
Harpocrates of Khent, the southern heaven. This leads to the derivation of the name of India as a developed form of KHENTU (Eg.),
the inner, interior, southern land ; extant as far south as U-GANDA,,
the Patriarch of which was named KINTU, and who, according to
Stanley, came and went . and was expected to return. KHENTU
modifies into the Zend HENDU, Pahlavi HENDO, and India.
Thus Khebta-Khentu is Egypt south, the earliest Hindu-Kush is
Southern ...-Ethiopia, and the final, the original form of the Sanskrit
SAPTA-SINDHU and Zend HAPTA-HENDU, is the Egyptian KHABTAKHENTU, or Egypt north and south.
India may or may not be n~med as the land of the Seven Streams
from Sapta-sindhu, the Seven Rivers. But if it were, the celestial Egypt
was also the land of the seven streams, 5 and seven mouths were
assigned to the Nile. The Romans reckoned the Branches of the
Nile to be seven in number, Septemplids ostia Nilz'. It can be shown,
1
2

3
4
6

Lectures, first series, p. 202.

Carmen n EutrojJz'um, Lib. i. 357
Georg. I. iv. v. 293
Mentioned in the Annals of Rameses, iii. pl. 59, line 8, Birch.
ls. xi. 15.

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however, that the typical seven of naming are the Seven Stars of
Khepsh (Kush) not Seven Streams. The Indian Ocean, if named
from the African India, or .!Ethiopia, certainly was not called after
the Seven Streams. It would then be the ocean of those who had
sailed south by the Red Sea, and Khentu (Eg.), means the south, and
going south. The. ocean would be named first and the land last, as
that of the Southern Sea.
The Rabbins say the world is like an eye, and the pupil of it is
Jerusalem. The image seen in it is the sanctuary. This belongs to
the Ritual where the god is visible in his Disk, which is also the eye.
The eye, or its pupil, is the AR, and the eye is made at the place of
reproduction, the eye being the symbol of mirroring, making the likeness, conceiving, and it is full when the circle of the year, the round,
is completed. Jerusalem represented this centre of the eye, or the
place of juncture in the ring, the gem of it.
One meaning of c',~ (Shalem) is to complete, form the whole, be full.
This does not supersede the high place, the summit. But if we take
the eye, Aru, and Shalem, in the sense of to fill, complete the whole,
we see that Aru-Shalem is just the place of making or filling the eye.
As a constellation the eye, a sign of Horus the child re-born every
spring, is figured at the place of the vernal equinox, where the hill of
the horizon was fixed, and the birthplace of the child, the sanctuary,
is found.
The Egyptian Makha supplies a sense missing in Hebrew, where
the word ~non~ (Ithm'cha) signifies to be fixed or affixed to a
.cross, be crucified. The Machba (ttJMt.:l) is a junction, the place of
uniting and dovetailing. Machaneh (mno) in the plural form of
.Machanim, denotes a dual dance, the up and down of it. Mak (Eg.)
.means the dance. Machar (ino) is the morning time, the time of light
on the horizon. Makon (p:1o) means a stand, a dwelling-place, the
heavenly seat, the dwelling-place of deity, the foundation or basis of
a throne. In the feminine form, Makonah (ml:Jt.:l) is a stand, support, pedestal, a foundation for the world.
Makha (Eg.) .is the balance, the equinoctial level, the place of
the horizon. Ma is place, and akh is the horizon. Har-Makha
was the sun of both horizons, or the level. The first foundations were
laid in the four corners ; at the chief of these, the place of the spring
equinox, was the solar birthplace. Here is the Tser Hill, or rock of
the horizon, on which the gods landed from the waters. This was the
place of juncture or conjunction of sun and moon, and the birthplace
of their son, and from the crossing was derived the symbol of the
cross, and the imagery of the crucifixion.
There is a mystery about the use of the Hebrew Mim. The meaning of this addition to words as modifying the idea, says Fuerst, has
not been ascertained as yet. The Egyptian M will illustrate the
Hebrew Mim. Ma, as place, explains the Mim prefixed in MViO for

HEBREW

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59

pasture, and the time at which an action takes place as in :::lei~'-'. 1 Ma,
the place, and akha, the horizon, yield Makha the level, balance, or
equinox.
The heroic exploit of Samson is connected etymologically with a
p1ace called Maktesh, a name applied to Jerusalem by the Samaritans.
Tesh (Eg.) is a nome or division of land ; Mak.:tesh is the equinoctial
division or level. As this was the place of the mount we may infer
that Jerusalem is the Aru (Eg.), the ascent, steps or mount of peace,
representing the hill of the horizon in the solar scheme. Tabariyya.
is also called Maktesh in the Midrash. Tab (Eg.) is the point of
commencement in the circle ; Ari (Eg.) again is the mount. The
Hebrew Chag is a festival, a feast which was celebrated with dancing. 2
It means particularly the feast of harvest 3 or the Passover. 4 The
harvest and the Passover were the two equinoctial tides. Khekh
(Eg.) 'is the horizon and the balance, ergo, the equinoctial level.
Skhekh (Eg.) means to adjust the balance. Khekh modifies into hakh,
a festival, a time, determined by the twin lions of the horizon, and by
the double-seated boat; two ideographs of the sun upon the horizon,
at the time of the equinox. This Chag or Hak is the same as the
English Hock-tide, celebrated twice a year, after Easter and at
harvest-home; which properly belongs to the two equinoxes. In the
Hebrew name of Chaggiyah (n'~M) we have the god Jah on the horizon
(Khekh) who is the Egyptian Har-Makhu. The name of Cheg-Baal
~l1:::1~n) in Herodotus 5 is probably derived from Sut-Har, a Sabean
form of the deity of the horizon.
Beth-Diblathaim is the proper name of a city in the plain of Moab. 6
The plain is the makha, the level, the place of the equinox. Diblathaim
reads the dual cirCle, or double cake; Dibl, meaning to cake together;
Diblah being a cake of pressed figs. Teb (Eg.) means a cake, also
a cake or Teb of figs. There was a city of Diblah which was identified
with Riblah or Daphne, in the extreme northern border of Palestine.
There was likewise a city of Daphne in the north of Lower Egypt.
Daphne is derived from Tef (later Tefnut), the Goddess of the North
or hinder thigh, a type of the birthplace. Now the hieroglyphic of
the horizon is a cake, and therefore the double cake answers to the
double circle of the horizon; Beth-Diblathaim is the double house
of the equinoctial level, where the copul::e occurred at the time of the
vernal equinox. The cake of the horizon and its double house is
still preserved in the hot cross bun, or cake of Easter, as already intimated. The present writer holds that this double cake is the sign
commonly called the "spectacles ornament," found so frequently
repeated on the sculptured stones of Scotland. The double house of
the horizon, or house of the dual equinox, appears in the Sa bean
Myth as the double house of Anup (Sut-Har) in Abtu; Abtu is
1

Ex. xii~ 40.

Is. xxx. 29.

2
5

Jud. xxi. 19.

vi. g8.

Ex. xxiii. r6.

Jer. 'l:lvi.

22.

6o

BooK

OF

THE

BEGINNINGS.

designated the double holy house devoted to Anubis. This, in the Solar
Myth, was called the double abode of Tum or Har-Makhu, the god
of both horizons in An. So ancient was this birthplace that it bears
the name of Apt (Taurt), the old Suckler, the Hippopotamus Goddess,
who appears also as Ahti, the Double House, or house of reprodu~tion,
whose name connects her with the moon.
TERP (teru) is a name of literature, the rites and writings of
Taht, the scribe of the gods. A TERU is a roll of papyrus, the
equivalent of the Hebrew TORAH or sacred roll of the law. The
Torah Mi1n is the law of Moses, the law or doctrine in the Egyptian
sense of religious ritual, written on the roll in hieroglyphics. If,
as will be sl\own, the ancient Hebrew records were in the hierogly-
phic signs, then the Torah was the Teru, and the Targum was the
writing in which the secret symbols, in addition to the doctrine
therein hermetically sealed, were rendered into the alphabet for
common use. The Toharoth, a part of the Mishna, treats of what is
clean and unclean. This is a form of the two truths. Teru relates
primarily to the two times, which were first of all physiological, hence
the clean and unclean. Next they were solstitial, then equinoctial.
These two constitute the All, the Ter or entire, whole. From this
same "Ter" the All consisting of the Two Truths of Egypt, it is
now proposed to derive the name of the Talmud as Tar-mat, the
total truth of a twofold nature. The work is still divided, according
to the Two Truths, into two parts, as the Mishna and Gemara, the
legal and the legendary lore. The Mishna denotes the second truth
(Ma-shen) or law. Shen, in both Hebrew. and Egyptian, means
second, and the Semitic Mi stands for Ma (Eg.) The name of
GEMARA is possibly derived from KEM (Eg.), to discover, find,
invent; hence hidden, dark; and RA, formula, ARA, ceremonial. The
Two Truths of Egypt dominate the Hebrew scriptures. These are
represented by the two stone tables of testimony given on Sinai.
Sinai itself is the twofold in both languages. The written and unwritten law were another shape of this duality. And when Ezra rerendered the law it was still in accordance with the Two Truths ; one
part was to be published, the other kept secret as the hidden wisdom.
It is somewhat like our own written and common law, the origin of
which latter is unknown, but it has been handed down by tradition,
C\.lStom, and usage, from a time before covenants were written, and is
frequently found at variance, especially in the popular mind, with the
written code. Rabbinical traditions represent the Hebrew deity as
studying the Scriptures by day and the Mishna by night, 1 which is a
mode of acknowledging them to be of the nature of the Two Truths.
In this sense the Mishna is the second of two, that is the oral in
relation to the written law of the Pentateuch. Both Mishna a.nd
Gemara belong to the unwritten law, the second of the twofold
1

Jewisk Repository, vol. i. p. 49

.-

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

-~-- - - - - - - - -

61

total of truth. It was the character of the Gemara to make examinations of the Mishna as it accumulated. It has been termed a critical
expansion of the Mishna. Hence the likelihood that the name comes
from Kern (Eg.), to seek, find out, discover, and Ra (Eg.), formula.
The Chaldee word Targum, of uncertain origin, rendered to translate or interpret from one language into another, yields a more
particular meaning when derived from the Egyptian as T AR-KEM.
TAR means to interrogate, question, sift, distil, indicate, and KEM is
to seek, find, discover. T ARUU also denotes the stems and roots.
The Egyptian experts were designated KEM-sep, and the Targum
derived from T AR-KEM is an interpretation of the concealed sense, the
dark sayings, allegories, and symbols, of the hidden wisdom, an
i_ntermediate between the secret lore and the outside public, and well
does the word thus derived express the nature of the process applied
in questioning, sifting, modifying, rationalizing, and generally tampering with the materials of mythology, for the Targutnists did not
remain faithful to the original meaning.
As no Targum on the Books of Ezra, Nehemiah, and Daniel, has
ever been known, and as these books were written in Chaldee, this
fact further tends to show the meaning of the Targum as the book
of elucidation of the secret language ; those written in Chaldee and
in the square letter were not in the same category.
"PETAR REF su," is a formula in the Egyptian Ritual that occurs
more than thirty times over in one chapter, the seventeenth, called the Egyptian Gospel or Faith. " Petar ref su" is translated by Dr. Birch,
"--Let him explain it." Petar means to show, explain, interpret. The
Sti, however, is not merely him; he was the royal scribe, the interpreter, the "sole sage, possessed of science," the keeper of the secret
wisdom that was only communicated orally; the voice of the unwritten
word. The Hebrew Meturgeman, or interpreter, fulfilled the same office,
and will help to explain this frequent "PETAR REF su." Deutsch, on
the Targums, .quotes various instructions relating to the regulations
of the Meturgeman. " Neither the reader nor the interpreter are to
raise their voices one above another ;" "they have to wait for each
other until each has fini!;ihed his verse." The Meturgeman is "not
to use a written Targum, but he is to deliver his translation viva
voce," lest it might appear tliat he was reading out of the Torah itself.
One interpreter was allowed to one reader of the law, while two
interpreters were at times allowed for the prophets.
The status of the Meturgeman in Israel had become the reverse of
what it was in ancient Egypt; he was a mere go-between, a translator
out of the _sacre.d language into the vulgar, out of Hebrew into
Aramaic, and at times the utterer of a lying gloss ; but the origin was
the same. Both at first were expounders of the oral and unwritten
wisdom, the living tongue of the most ancient tradition.
The uncleanness of creeping things is most definitely laid down in

A BooK OF THE BEGINNINGS.

the law, and yet the Talmud affirms that "no 'One is appointed a.
member of the Sanhedrim who does not possess ingenuity enough. to
prove from the written law that a creeping thing is ceremonially clean.1
This is denounced as sophistry, whereas. it is bu~ the blending of the
oral and written, the oral going back to the time when creeping
things were not considered unclean. A member of the Sanhedrim
was bound to be in possession of the Gnosis or Kabala,; by which all
such. incongruities could be explained. "Whoever" .translates [as
Meturgeman] a verse in its closely exact form is a liar," says the
Talmud; that is, whoever literalizes that which is symbolical and
requires oral explanation of its hidden meaning. According to this,
the literalizers are liars and incompetent exponents. Yet the Christian
A gentile inquired of
world has never had any ot~er teachers.
Shammai, " How many laws have you?"-" Two," said Shammai,
"'the written and the oral."-'' I believe the former, not the latter,"
said the gentile ; "accept me as a proselyte on condition that I learn
the written law only." Whereupon Shammai ejected him with
execration. 2
The Phrenicians had a kind of judges as recorded by Livy; and
proved by the two tablets of Marseilles and Carthage, designated
SUFFETES, whereupon it is inferred and assumed that the Hebrews
imported their SHOPHETIM or judges from Phrenicia. Goldziher
writes : "The consideration of the word Shophet itself leads to the
conviction that the office was an institution suggested by Phrenician
custom, for it is found in no other Semitic language in the same signification as in these two dialects of Canaan. The Samaritan, in which
Shaphat is also found, scarcely requires separate mention. So the
Hebrews, as was often the case, must have borrowed the term Shophet
together with the corresponding institution, from their cultivated neighbours," e.g. the Phrenicians. 3 But the roots of the Hebrews are not
always to be found in Canaan, nor were their institutions borrowed there
from their neighbours. The Sep in Egypt was a judge. Sep means to
examine, verify, judge. The Sep is the throne as a judgment seat; SAB
(Eg. ), a wise man, a councillor ; SUFI, in Hindustani, means the wise ;
SOPHOO, Greek, to instruct in wisdom; SEFOU, Mantshu Tartar, a
master, a teacher; SUIBHE, Irish, sessions, assizes; GAFATE, African
Galla, to examine, inquire, search out; SABIT, Hindustani, to prove ;
SABIT, Malayan, established on evidence, proved ; SUBUT, Arabic,
proving on evidence; SII<'T, English, applied to scrutinizing evidence
for judging. The SOPHI was a Persian king. The Swahili SUFFI,
a hermit or religious devotee, and with the African Galla, the SOBA
is a king. In Egypt, the SHEFT or SHEPT are a sacred order of
sotPe kind. The SHEFT or Suffetes were common ; not limited to
the Phrenicians.
1
3

2 Shabbath, f. xxxi. I.
Sa1zhedr. f. xvii. I.
Mythology am01zg the Heb1ews, p. 245. Martineau.'

HEBREW CRUXES WITH. EGYPTIAN ILLUSTRATIONS.

63

In Egypt, the ancient order of the judges, the SUEPT, had been
superseded by monarchy in the monumental times, but the names
and signs lived on. The SEP are an order of persons belonging to
religious houses. SEP permutes with Ap, and Ap, if not a judge, is
to judge, and means the first, head. The Sep as judge is imaged by
the SUEPS (varip.nt, As), the most ancient ruler, and as As means the
servant as well as the ruler, including the Suus of the Suus-EN-HAR;
the servants of Har in pre-monumental times, it seems probable that
Suus is the 'worn down form of SUEPS, who, as rulers, would be the
Hek-Suus kings, the shepherd kings as the judges. The institution
of the judges, the SUOPUETIM, is pre-monarchical, pre-solar; it is
Sabean, and has a name as old as time, Seb, or the dog-star, Sebt ;
it is Slit-Typhon ian. In the time of Amenophis III. it is found on
the tablet of his triumphs over the negroes that they were not ruled
by kings or chiefs in the monarchical sense, but by judges, exactly
like the SUOPUETIM in Israel. The institution had been retained in
./Ethiopia and the birthplace. It was once Egyptian, and as such had
been carried into Phcenicia and other lands. The earlier Hekshus
had passed over Canaan and Palestine before the ex ode of the Jews,
who followed and found many of the outcast customs of earlier
Egypt. There is no need to derive the Judges from Phcenicia.

In the harem conspiracy which aimed at the overthrow of Rameses

III., Penhi, one of the chief culprits, applied to the sorcerer, saying,
"If I only possessed a writing which would give me power and
strength!" "Then he gave him a writing from the rolls of the books of
Rameses III., the great god, his lord. . . . Then there came upon him
a divine II)agic, an enchantment for men. He (also) formed human
figures of wax, with the intention of having them carried in (to the
women's house) by the hand of the land-surveyor, Adiruma, to alienate
the mind of one of the girls and to bewitch the others. Now, however, he was brought to trial. They inflicted on him the great punishment of death, such as the holy writings pronounced against him." 1
These magic practices were the work of the godless, whom the
Egyptians called the Kheft, after the ancient Typhonian mother,
and were prohibited by the sun-god Ra. So in Israel the old
customs of witchcraft, sorcery, calling up the spirits of the dead, were
superseded by the teacher called Moses-the phrase is used of set
purpose-who announced the new Divinity by the name of J ah,
who will be shown to be a solar god entirely distinct from the
. Jehovah of Genesis.
In the Ritual of the instructions given to the reader of a certain
sacred book, amongst other things to be done in the purificatory
preparations, the sign of Ma, goddess of truth, is to be placed on the
tongue in fresh colour (Rui), used by the scribes to denote that he
1

Brugsch, v. ii. p. r63.

BooK

OF

THF.

BEGINNINGS.

spoke with the tongue of Truth herself when he read the book to Ra.
Incense is also applied behind both ears of the priest or prophet who

reads the book.

The colour of Ma was red, of which word RUI is the root; red
does not appear by name as rna, but N and M permute, and NA is
the paint or RUI for writing. Ma must have signified blood, as
DAMU derives from rna (Eg.) with the article T prefixed. The red
RUI put on the tongue as typical of the truth suggests the natural
inference that the blood of the sacrifice which was to be put on the
tip of the right ear of Aaron and his sons, and on the right thum1:>
and right great toe, was meant for the mark of Ma, goddess of the
Two Truths, the Hebrew Thummim. The red on. the ears had
transferred the truth to the hearers, whereas on the tongue it applied
to the utterance. The mark of Ma in red paint is the probable
meaning of the vermilion, red paint, or blood, with which stones are
still bedaubed in various parts of the world. If so, each ruddled
stone reads Sut-ma, the pyramid of truth ; the pyramid, Sut, is a
form of the stone of Sut, the simpler stone being the oldest. Sutma (Eg.), as a compound word means to make fast, establish truly,
and as the pyramid, Sut, signifies an offering, the red stone is the
ideograph of a true offering.
We learn from the inscription found in the tomb of Hap Sefa, son
of Ai, and highpriest of Anubis, or Apheru, the lord of Lycopolis,
that the inhabitants of Egypt, in the time of the Thirteenth Dynasty,
were accustomed, rich and poor, to make an offering of first-fruits to
their deity, just as the Hebrews were bound to do in later times.
The festivals narrated in the inscription took place at the end and
the beginning of the year, from the last day of the year (the fifth intercalary day) to the feast called U ak, which was celebrated on the
eighteenth of the month Taht. 2 The Hebrews, however, dated from
the equinoxes, of which Apheru was the divinity.
In Lightfoot's account of the Temple, the shewbread is described
as being laid cake by cake between canes or REEDS of gold. These
reeds or canes were not whole, like the reed itself, but represented it
as cloven in two or slit up the middle, so that, when the cakes were
placed between the halves of the divided reeds, they were the symbol
of food contained in the reed. Fourteen of these halves were used
in each pile; twenty-eight for the total of twelve cakes, placed in two
piles with three half-reeds placed between two cakes up to the fifth,
and only two between the fifth and sixth, the lowest cake being laid
on the plain table. The number twenty-eight is lunar in the mystical
sense. Every seventh day the old cakes were replaced by a fresh
offering. The table heaped with bread was, as the vase in the centre
shows,s a form of the hieroglyphic Hept (or Hetp), the table of the
1
2

La Destructzo1z des Hommes par les Dieux. Bib. Arch. vol. iv. pt. i. p. 16.
3 See Calmet' s Dictionary.
Brugsch, History of Eg. vol. i. 196, Eng. ed.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

65

shrine heaped \~ith food, and signifying a pile of food, plenty, welcome,
peace. Hept also means the number Seven, and on the seventh day
the stale bread, sacred to the priests, was eaten.
The Egyptians, says H01-Apollo, to " denote ancient descent, depicted a bundle of papyrus, and by this they intimate the primeval
food, for no one can find the beginning of food or generation." 1
The papyrus reed was a type of beginning, named Tufi. Af is born
of; Ap, the first; Tef, Tep, or Tufi, denotes this commencement.
Also, the Egyptians, in making their offerings to the dead or the
manes set out their cakes in the tombs upon SCAFFOLDS OF REED.2
"And the Lord said unto Moses, Thou shalt observe the feast of
weeks of the first-fruits of the wheat-harvest." 3 The offering was to
include two loaves and two Assarans of meal. This was the Hebrew
Pentecost, our Whitsuntide. The fast is assumed to have been first
instituted by the Lord for the Israelites to observe. According to
Josephus, its name is ASARTHA/ which signifies Pentecost. So far
from this originating on Mount Sinai or by any direct revelation
to Moses, the "ASHRTA" must have been an Egyptian institution
even if it did not bear the same name.
'' AsHRTA" means a slice or portion of bread, a measure of corn ;
that is, the slice and the measure of corn are determinatives of the
word Ashrta. 5 It was probably the Sheteta or Shat-sha festival of
cuttiug harvest, whence the symbolic slice of food. Asha is to mow.
The Assaran measure of the Hebrews may be the corn-measure of
the hieroglyphics, the Kat ideograph of Asher.
In the Annals of Rameses III., 0 amongst the bread offerings to the
temple, are 441,800 buns called "Buns KALUSTA." 7 The Egyptian
Kalusta becomes the KALLISTEUS of the Greeks, a kind of cake or
bread which they beautified. Apparently it was made of the finest ears
of wheat (K.aA.A.tunixu<;). Rendered with the letter R, these buns are
KARUSTA. Ta is bread, food, offering; KARAS denotes the dead, the
corpse or mummy; Karas, a funeral. A Cornish word, CLUSTY, will
enable us to determine the nature of the bread. Clusty means close,
heavy, unfermented, dead ; it is also applied to potatoes when they are
not mealy. The Kalusta buns were unleavened, like the shewbread
of the Hebrews, eaten by the priests only, and offered to them in
piles. The PILE will identify the bread under the name of "Marchc:;t"; and this in Egyptian is Merr, cakes ; Khet, the corpse; making
it one with the "Karus-ta," the offering to the dead, which was
unleavened, as a symbol of the dead. This was offered in a pile
or in the shape of a pyramid. BuN, in Amoy, denotes the cakes
of the dead.
1
3

2 Wilkinson, Anc. Egypt, vol. ii. p. 362.

B. i. 30.
4 Atzt. iii. ro, 6.
Ex. xxxiv. 22.
Lep. Denk. ii. 25; iii. 48, B; iii. 26o, C.
u Plate 176.
Birch, Rcc. if Past, YO!. Yi. 45

.VOL IL

A BooK oF THE BEGINNINGS.-

66

PPA-NEM, or BEH-NEM, in Egyptian, signifies the cakes or bread

repeated for the following festival; from PPA, cake, NEM, repeat, be
_ second, the second festival. This repetition was made by the Hebrews
every seventh day. The priests only ate the old loaves of shewbread
on the seventh day or fe~tival following. 1
The head-dress worn by the priests is described by Josephus
as a crownlike cap made of thick. swathes of linen folded round
and round many times. This he calls the MASNAMPHTHES. The
high-priest's mitre. was of the same fashion in the inner part, but
tound it there was a golden crown. It is evident from his account
that this double mitre worn by the high-priest was a form of the
double crown of Egypt, worn by the Pharaohs and the figures.
of gods.
NEM denotes the secondary form. The "NAMS" was a double
head-dress, cap, or wig, worn by Egyptian priests. MES is a diadem,
and signifies the anointed or to anoint. TES is to envelop by coiling
round and round, just as Josephus describes the thick swathes being
wound round and round many times to form the lower part of the
mitre. MAS-NAM-P-TES is Egyptian for the secondary diadem (or
head-dress) of an enveloped form; from MEs, a diadem or head-dress;
NEM, second; P, the article The; and TES, to coil, swathe, tie round
and round. And if the s be only the Greek terminal, then MAS-NAMPUT is still the secondary form of crown, whilst PUT denotes the
divine circle of the gods~ vVith the outer crown of gold bound round
the MAS-NAM-PUT, we have the mitre of the high-priest called the
Mitznephth (n~~~~). Mes-nabt, in Egyptian, means the diadem encircled with gold. Mes is the diadem; Neb, gold; Nabt, gold-type;
Nabt, to tie, plait, noose, swathe round. The Nabtu IS the solar disk
of gold. Nabt was a title of Amen-Ra, and Mes-nabt in one form
is the diadem of Amen-Ra. But the Hebrew Miznepheth was of
another type than the double crown of Egypt, the crown of the south
and north. Josephus leaves an opening in the lower crown for the
plate of gold to be inserted, and that suggests the peculiar pattern of
the double crown worn solely by Atum; the crown of east and west.
Josephus gives an elaborate pourtrayal of a cup of gold which rose up
out of the Miznepheth like the flower of a poppy or the navel of the
pomegranate in shape, and this formed a crown to the double crown
previously described. He seems to have gone a long way round not
to depict the lotus-flower itself, for that is obviously the original
type of flower intended by the EPHIELIS, and on the head of the
deity Atum, alone among the gods, will be found the lotus-flower,
which he carried as a natural crown, long before crowns of gold had
been made by human hands. This will enable us to get at the root
meaning of the Miznepheth, the high-priest's mitre, also known as a
diadem. 2 Mes signifies in Egyptian the product of a river, the water1

Lightfoot, Of the Temple.

Ez. xxi. 26.

HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

67

born. N ef is breath and to float on the water. At is a type, a symbol. All

three roots are extant in Hebrew: Mesa, product of the water; Neph,
breath; and Ath, a sign, portent, symbol. The lotus floating on the
water, bearing the seed up in the flower, or carried upon the head of
Atum, was the type of breathing out of the water. And this lotus
crown gives the name of the Miznepheth to the mitre worn by the
high-priest of the Hebrews.
It can be still further identified.
The papyrus pattern is found in the fan or flabelltmz of the monuments; the leaves spread fan-wise as ornament to the hemispherical
shape. And Josephus describes the semi-spherical form with its
leaves sharp as the leaves of mint.
The Fan is of course a sign of breath, and one of its names is
the Neft; Mes-Neft is Egyptian for this fan worn as a crown. Also
the papyrus-plant, like the lotus, was a birth (Mes) of the waters,
and image of breathing.

The high-priest, says Josephus, 1 wore a long vestment of a blue

colour reaching to his feet; "in our language it is called a Meer (or
Mer), ~nd is tied round the waist with a girdle." MER (Eg.) is to
gird round, a circle, swathe, envelop, tie round. The Mer was a
governor and superintendent, also persons attached to a temple a:>
monks, the universal wearers of the long 'vestment or Mer. The
garment called by Moses the Abanat is designated by Josephus the
AMIA. "We have learned," he says, "from the Babylonians, to
call it Amia, for so it is named by them." This may enable us to
recognize the Egyptian A:11UHA.. In a hymn addressed to Amen Ra,
the deity js described as being "Lord of the high-placed crown,
of the fair turban, the white crown ; the .coronet and the diadem are
the ornaments of his face ; he is invested with the AMIHA; the
double crown is his head-gear; benignly he receives the Atef-crown
on whose south and whose north is love; the Lord of life receives the
sceptre; Lord of the BREASTPLATE armed with the whip." 2 The
AMIHA has not been recognized, but if Goodwin is right in his
rendering, it would seem to be one with the Jewish Amia, therefore
a name of the Shent apron.
A stem, BANAT c~):J), is assumed for Abanat, in the sepse of to
bind, bind about, gird about (Sansk. BANDH, to bind ; Persian BEND),
but the stem is not found in the Semitic dialects. Kimcpi and others
regarded the word as Egyptian. BENT (Eg.) is determined by the
skin of the beast which was worn by the priests. This skin was
made into an apron called the Shent. Shent denotes that which
wraps, encircles, girdles round. The sign read Shent is also read
FENT, nor is the latter reading, though rare, to be given up. FENT is
a variant of BENT, and the BENT or BANAT or BENT!, we take to
.'be the Hebrew form of the SHENT worn by the Egyptian priests,
1

B. iii. c. vii. 4

Records of the Past, ii.

130.

F 2

68

A BooK

OF THE

BEGINNINGS.

which survives as the bishop's apron., A Pshent crown is found as

a Pinu or Pinut. 1
Another name given to this vestment by Josephus is MASSABAZANES. Mess (Eg.) is a strap ; Mash, to tie; Mess, a belt; Sab, to encase,
engird ; SANES, to salute, adore, invoke : hence the girdle put on for
ceremonial service. A garment was worn about the privy parts called
a MACHANASE. It was made of linen, like a pair of breeches, with the
top cut off. MAKU in the hieroglyphics is some unknown linen object.2
MAKUNAS would denote the lower linen object with the sign of the
noose or tie. Now, the lotus worn by Atum_is a symbol of the female,
when the genitrix was represented as containing the seed within
herself. The Hebrew imagery, including the priestly petticoats, is
essentially feminine, and NAS (Eg.) means her, she, the female, out
of. Hence we infer the MACHA-NASE was a feminine garment, in
keeping with the skirt.
Josephus calls the piece that was inserted in the void place of the
Ephod the ESSEN or Hessen, and says it signified the oracle. SHEN
(Eg.) is the circle; the Shaunnu is a diviner. The Essen was the circle
of divination, hence the oracle. Sima is the sacred serpent that often
formed the typical circle. The Essen is a modified form of Keshen,
the Choshen spoken of by Philo, the two sides of which, he says, werecalled truth and revelation. 3
The Choshen (t~n) was a four-cornered gorget worn on the breast
of the high-priest. The four corners denote the Aft (Eg.), the abode,
and form the square to the circle as in the quadrangular Kaer. The
four-cornered gorget, set with twelve precious stones in gold, is best
explained by the Egyptian Khu for the four corners, the four supports
of the heaven, or circle of the four quarters, and Shen the circle itself.
This is supported by the number of the stones which, according to
Josephus and Clemens Alexandrinus typified the zodiacal circle, the
circle of the Two Truths, whence the Shen or Pshent, the double
crown, or Kh u-Shen, the circle of the four corners.
The Machashebeth (rtJ~n~), rendered cunning work, has in Hebrew
the meaning of work wrought with skill and art, it is also applied
to the strong work of fortification ; 4 Egyptian will tell us more.
KHESBET (Eg.) is the name 'of wrought iron. But the typical
KHESBET is the lapis-lazuli stone, the blue, the symbol of heaven.
Ma (Eg.) means true, truth, the goddess of the Two Truths, and MaKhesbet (Eg.) reads the true lapis-lazuli, an Egyptian expression
which distinguished the real from the artificial. Khesbet is also
written Khesba for blue and for lapis-lazuli. This is the form of
Kesheb, the name of the curious girdle worn by the high-priest,
which Josephus states the Jews had learned from the Babylonians to
call Amia; probably another form of Khesba-Ma, the true blue, the
1
3

iv.

Lep. Denk.
7 r, A.
Vi!. llfos. iii. 2 .

Select Papyri, xxxiii. 5

4 2

Chrol'l. xxvi. I 5

-I

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ILLUSTRATIONS.

69

real foundation. Kes softens into Hes; and in the Huzzah of Nahum
we have an obvious allusion to this Egyptian basis.' H uzzab shall be
ungirdled and made naked. Huzzah was a personification of the
one established on what had been held to be the foundation of truth,
whose signs were the Aseb Seat, the Kesheb-ma of Egypt and the
girdle Kesheb in Israel. One form of the Khesbet-Ma was worn by
the Egyptian judges, and consisted of a figure of Ma carved in lapislazuli. Ma represented the dual of truth, and with the feminine
article prefixed to her name we have Tema, to distribute justice,
whence the Greek Themis, the goddess of justice. Ma, who made
justice visible (Tema), was herself depicted blind, or as seeing with
insight. The Egyptian twin-total is TEMT, with the ideograph of
the two halves made one whole.
In the time of Philo and Josephus it was a matter of dispute with
the Jews what the U rim and Thummim were. According to Philo,
they were two small images, one of which was emblematic of revelation, the other of truth. Tema, in Egyptian, is the true. Precious
stones also are Tameh, and Ternes signifies a plate or written tablet.
The two feathers of Ma, the goddess of Truth and Justice, would, in
the Hebrew plural, render the word Thummim as the total of Two
Truths. This exists as t:lltln for the whole, entire, a whole year; which,
according to Jewish reckoning, consisted of two halves. Thummim
is perfect and truth,! rendered Aletheia (Truth) by the Seventy. The
perfect is the double (Tern) or twin truth. Rabbi Nehemiah said,
"Every place where it is said 'cunning-work,' there were two figures;
in the needle-work there was one figure only." 2 Rameses III. says to
the god Ptah, he who created, with Ma, or truly : " I made thee a
good breast-plate (Uta) of the best gold, of Katmer (and) silver made
with a setting of MEH and of. real lapis-lazuli, to be united to thy
limbs on thy great throne of the horizon, and the company of
the gods of the house of Ptah, who rest in them." 8 Meh is
either a precious stone, or inlaid work ; may be inlaid stones,
or inlayings of precious stones. The Uta, or breast-plate, also
denotes the symbolic eye (one form of which is Ma), and means
to speak, give forth a voice, like the Hebrew oracle of Urim
and Thummim. The lapis-lazuli typifies the bJue /heaven as the
throne of the god who was the lower sun known as Tum and
as .f\.f-Ra. Now the Afrim (or Aurim, Urim) is certain to belong
to the Thummim of Ma, and as the one represents the perfection
of the twin Truth, the other must be solar, relating to the Tum
cult of Egypt. Tum, the great judge of the dead, was the sun
in the Hades. The breast-plate wa!? that of tl!l~O (Mishpat), or
judgment. Tum, sitting in judgment, is accompanied by Ma, the
goddess of Thummim. Atum is one with Adonai. Therefore we
1

Amos, v. 10.

2 Mislma, Treatise 18, ch. iv

a Great Harris Papyrus, pl. 47, 5

A BooK oF THE BEGINNINGS.

infer that the Afrim belonged to the Af sun that crossed the waters
of the tinder-world. The two figures then would be the red sun
Atum, and Ma, the goddess of the Two Truths.
MATSUI RISHON is an ancient name of the Hebrew divinity, said
to signify the primary being. RES (Eg.) means the absolute, and
U:N is being~ SHU! (Eg.) is light and shade ; the sign of these is the
feather of Ma, the truth, with two aspects. MAAT denotes the Two
Truths. Thus MATSUI RISHON is the absolute being as divinity of
the dual truth, signified by the feather of Ma, who in the solar cult
is creatoress with Adonai or Atum.
It has been denied that there was any female to the Hebrew
deity's nature. No Beltis~ it has been said, to the Hebrew Baal !
But that was implied in the Shekinah, and in the ark of the tabernacle, which was the same symbol as the ark or tabernacle of Ishtar
or Beltis, the Baris of Isis, or any other form of the creatoress. The
Hebrew imagery being Egyptian, symbolism will tell us more than
the written and often re-written letter of the word.
"The women of Israel," we read, "made Beth for the ASHERAH." 1
The word Beth, rendered "hangings," is house in the margin. The
Asherah read by Egyptian is the Aser-ah ; Ah is the house, and
Aser, the tamarisk, a form of the ever-green tree.
In Hebrew
the Eshel (~t'.i~), according to Fuerst, is a tamarisk. 2 Thus the
Eshel is the Egyptian Asru. Neither of the versions nor interpre
ters have identified this special tree. The Aser-Ah is the tree
house; the grove of the translators, presented ~to view in the Assyrian
Asherah.
- It was iii a thicket of tamarisk, as described by Plutarch, that the
floating ark of the child Osiris was caught, and the tamarisk grew
up into a large and beautiful tree, inclosing the child in the
heart of it ; an& the tree became a post or pillar in the palace
of the Phoenician Malkarthos and Astarte or Saosis. 3 Asar-Ah
is the house of Osiris, the son (Ar) of As or Isis, the house being
typified in this instance by a tree. The tree-house was the compound
symbol of the genitrix, who was the abode, the tree being one
type of the dwelling. The tree-house corresponded to the duality
of the nature of the great mother, whose name in the plural is
Asheroth. Asherah was know1i as a Phoenician goddess, whose
image was ~he tree or pillar. Such, it may be hinted, is the meaning of the Asherah, about which much further information has to be
adduced. Here it may be pointed out how Asherah is a Phoenician
development of the name of Asar in relation to the goddess
Asherah. 'l;'he name of As-ar already contained the tree and house
personated by Isis: Ar is the son of, and As (or Hes) means the
house, abode, chamber of birth. The tree of Isis was the Ash, the
1 2 King5 xxiii. 7

Gen. xxi ..23

Of Isis and Osiris.

. l

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7I

Persea tree of life, and her child as Asar is the son of the ash or the.
house, long before the mother was designated Asherah.
The Beth, rendered hangings, was the tent of the nomads, the
Aha! ('m~), an early form of the habitation or hall. Ah. (Eg.) is
the house, dwelling-place, stable; the Egyptians were beyond the
tent. Al (Ar) is the child. Now, if we render the Ahal the habitation of the child, it will show how the same word can signify people,
race, family, as the 1:)0'~~11~ people of Joseph/ the child, plural
children, of the_AH, as the tent; they who were Nomads.
Ahlah (Aholah), a symbolical name for Samaria, likewise means
tl;le tent. Alah is a goddess, the habitation of the child, and in her
the tree and abode meet under one name. The Alah tree, whichever
species, is the same emblematically as the Ashe!. Thus the Hebrew
goddess Alah is one with Asherah. The tabernacle 2 is the Beth.
So also is the _inward of the Ephod. 3 The Beth is elsewhere the
palace of the king, th':! divine house. Bu-t and Peht, in Egyptian,
denote the uterus. In Hebrew, Beten (l~:t) is the womb or inside.
Clement gives a curious rendering of the meaning of Thebotha (the
ark), as "one instead of one in all places." This is the Egyptian Teb,
to be responsible for. It was a representative symbol, and is assuredly responsible for representing the female nature of the Hebrew
deity. The Egyptians built their Baris of the gum acacia tree, 4 the tree
of Khem, the tree of life. The name of it is Kamai, and Ka is male,
Mai, sperm : whence the word gum. The Hebrew ark was bl1ilt of
the same wood. In the hieroglyphics the acacia is Ash.
In
Hebrew, Shittah (11~~) answers to Ash-tah (Eg.), the acacia wood of
the .ark (Tah, a boat). The Shetah, when made, is the Egyptian ark,
chest, box, sarcophagus, a symbol of the mos(mystical, secret and
hallowed nature, that imaged in one the womb and the tomb. We
are told that the ark of testimony contained a pot of manna and the
rod that blossomed. This rod or staff is the Matteh (11~~). It was
the Matteh of Moab that was broken with his horn, as derisively
described by Jeremiah; 5 the Matteh of Moses and Aaron which
swallowed the serpents, and caused. the Red Sea to divide in twain
for the passage through it. The nature of this Red .Sea and serpent
will be made apparent in the myths. We have now to do with the
Matteh, the potent conqueror of the opposing power as typified by
the serpent and the Red Sea, which was sacredly preserved in the
itinerating tabernacle of J ah. The Matteh is Egyptian, as the
MATA of the hieroglyphics, the Phallus. 6 The Matteh being the
3 Ex. xxxix. 19.
Psalm lxxviii. 69.
2 Ex. xxiii. 19 and xxiv. 26.
5 xlviii. 17.
Herod. ii. 96.

.
This was a type of resurrection .in the Egyptian eschatology, tl1e image of
Khem-Horus as the sun or the risen soul on the horizon. The sexual symbolry
is as ancient as it is primitive ; for instance, the same type has been found, in
France, incised by the men of the Palreolithic age and Art, on a deer's-horn that
was buried beneath ten feet of stalagmite, and in all likelihood this was a figure
of resurrection with the cave-men as it was with the Egyptians and Hebrews.
1
4
6

-~

.. T

---~-,_.---;,-:.:...

. ..~---:~~ .

--

.. ------~--~

72

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THE

BEGINNINGs.

male image, it follows that the pot of manna was a feminine symbol,
and the two sexual types of source were the tokens of the divine
presence. This ark was the holiest of au; placed in the holy of holies
behind the second veiJ.l The Egyptians, as Mariette has discovered,
used to keep their type of this dual deity in the sa1lctttm sanctorztm
in the shape of the Ankh emblem of life and of pairing. Ankh is
identical with coupling and joining together. The Ankh, like. the
neck and ankle, denoted the join.
vVe can identify the particular form of the Two Truths by the aid
of the imagery as those belonging to the mother and child. There
was no fatherhood in the earliest religion or symbolism. The rod
that budded is the Renpu (Eg.), the branch, the sign of the young
one, the nursling of the virgin mother. In Egyptian, Rennu means
the virgin, and Rennut was the virgin mother personified. Her
Renn was the nursling and the budding branch, the Renpu was the
symbol. The mother and the male child are signified by the pot of
manna, and the rod that budded. The sanctity of the Hebrew
symbol was so great as to be divinely vindicated by miracles of
murder. Nor need we marvel at the watchful jealousy when we
know what the manna was!
The MISHKAN is used by Isaiah 2 in place of the Egyptian Karas
for the sepulchre or place of the mummy; the ark being a type
of. both womb and tomb, birth and re-birth.
The Qeresh of the tabernacle of testimony, rendered " boards," is
employed in an external sense. Its use for the deck of a ship and
for benches shows that it could not be limited merely to boards. To
judge by Egyptian, the Qeresh of the tabernacle or portable sanctuary was in Egypt a form of the ark itself. The Karas is the place
of embalmment, the coffin of the mummy, and in Hebrew 3 the Karas
is the belly. KHA-RESH (Eg.) would be the temple of the belly, i.e.
the womb. "Beloved of the Adytum, come to KHA," cries Nephthys to Osiris. " Thou who comest as a child each month, to spread
the water of thy soul, to distribute the bread of thy being, that the
gods may live and men also," says Isis. 4 The god came in the
monthly course of feminine periodicity to Kha, to the Karas, to the
Adytum, or holy of holies, also under the type of the young moon.
This was why the Mishkan, the Jewish tabern'acle, had ten curtains,
the number of lunar periods that were veiled or curtained round
during the nine solar months of gestation, just as we find the
Assyrian Asherah with thirteen signs to the circle of the year. There
is in all nature but one possible origin for this reckoning. Ten
feminine periods curtained round signify the creative work, in the
physiological phase.
The people of Israel are said to have swerved from the straight
1
4

2 xxii. 16.
Heb. ix. and Ex. xvi .33, 34
Records of the Past, vol. ii. pp. 122, 123.

a Jer. li. 34

HEBREW

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lLLVSTRATIONS.

73

path, become corrupt, and made a "molten image." 1 The same

"molten image" was worshipped in connection with the high places
by the people of Canaan. 2 Hosea 3 says of the Israelites, "And now
they sin more and more, and have made them molten images," and
"say of them, Let the men that sacrifice kiss the calves." These were the
calves of gold,4 the same as the molten calf of the Exodus. The'" molten
image" thus identified with the calf of Israel's worship is the Meschah,
the feminine fount called the "lying teacher." 5 This image has been
identified with the Egyptian Meska, called the place of birth. MES is
birth, and Ka is the type, the seat, tail ; Kha, the vagina type ; Mest, the
sexual part (feminine). In the earlier times the deity of Israel had given
to the people the pattern of a tabernacle of testimony, the symbol of
the divine dwelling-place,' the "tabernacle of Shiloh," afterwards
deserted by the divinity. This was called the MISHKAN. Now, the
Egyptian Meskhen is a variant of the Meska, and both designate the
same thing, the birthplace, the habitation of the child. In the eschatological phase the Meska, or Meskhen, is the place of purgatory and
spiritual re-birth in the Akar of Hades. This, too, appears as the
Mishkan, or dwelling-place of the wicked in the under-world. 6 The
Mes-khen (Eg.) is the interior birthplace or the womb. It was the
habitation personified in Isis by the sacred calf, the heifer, Hes ;
by the cow-headed goddess Hathor, and by Ahti (the womb), a
goddess with the head of a calf and body of a hippopotamus. The
calf or cow in Egypt was made of gold or gilded ; the "golden
Hathor" is a gilded heifer. The cast-out Meschah of the later religion
was the same image with the Mishkan of the earlier, and had the
same significance. Both represented the feminine creatory, the object
of worship when religion was in a very primitive phase, but when the
cast image or manufactured ark had superseded naked nature, the
calf was kissed, or the hindward face of the divinity of the witches
Sabbath, instead of the living likeness of Hathor or Ahti.
The root of both Meskhen and Shekinah may be found in the
Khen or Skhen (Eg.), the place, hall, bosom, womb, abode of breath.
Skhen means to give breath to, sustain, make to alight, as the bird of
the waters. The M (Eg.) adds the mother to Skhen, and AH (Eg.) the
feminine abode. The Skhen, Meskhen, or Shekinah imaged the birthplace as a natural prototype of the dwelling-place for the presence of
creative power. The prophet Jeremiah 7 prohibits the use of the
word MESA (Nb~) applied to the deity. It is to be ignored utterly.
"The Mesa (burthen) of J ahveh shall ye mention no more." 8 When
people ask what they mean by the burthen of Jahveh and they say in
reply, " What burthen ? " they are to be forsaken. 9 " As for the
prophet, and the priest, and the people that shall say, The burden of
1
5
8

Deut. ix. 12.

Hab. ii. r8.
Ver. 36.

2
G
9

Num. xxxiii. 52. 3 xiii.

Job xviii. 2 r ; xxi. 28. '
Ver. 33
"

2.

Kings xii. 28 ;
Chap. xxiii.

Kings x. 29.

74

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THE

BEGINNINGS.

J ahveh I will even punish that man and his house." 1 If the burden of
Jahveh be mentioned, Israel is threatened with being utterly forgotten
and God-forsaken and becoming an everlasting reproach, a perpetual
shame. 2 Why is this? The word MESA in Hebrew means a burthen
and. to bear, and has some indefinite relation to revelation and the
utterance of oracles. Egyptian will tell us the rest. The bearing and
the burthen are those of gestation. MESA (Eg.) signifies to engender,
conceive, bear, and bring forth the child. The divinity who bears the
burthen of the child, must incluqe the feminine nature, and it has to
be shown that the Jehovah of the Genesis was the Genitrix and not a
male deity at all. Jehovah was the Hebrew great mother who bore
the burden of her child, and in the later stage of religion; when J ahveh
was worshipped in the image of the male, such words as MESA were
a reproach ; they were a reminder of the Meska or Meskhen, the
symbol of the birthplace. The Hebrews had not "perverted the
words of the living God," but \vere simply using the words in their
original sense, which jarred on the later consciousness.
Maimonides says the chariot seen in Ezekiel's vision :was called the
Merkabah. Merkab (.:!Y1'-') is a chariot, the chariot of the sun, an
emblem of solar worship 3 and of the cherubim. 4 In the Song of
Solomon, it is a seat belonging to a chair. The seat and chariot are
symbols of the genitrix, Kefa, or Chavah, the goddess of the Great
Bear, who was the bearer before chariots were invented. When invented, the chariot is called by the name of Urt, and Chavah or Khab,
yet extant as the cab. Mer (Eg.) is a circle ; Mer-Chavah is the circle.
of Khab, the Great Bear. Mer-Kab (Heb.) means a range of space,
and this was the circle of the seven stars. Mer-Kab (Eg.) is the circle
of going round in the figurative chariot or bark of the gods in whkh
they rode, as the seven Kabiri or Rishis. Kabni (Eg.),. English
cabin, is a name of the ship as the chariot of the waters. The first
form of the chariot, seat, boat, or bearer, was the hippopotamus, Khab,
the Hebrew Chavah. The doctrine of the Merkabah was a great
mystery in the hidden wisdom of the Kabala. The patriarchs are
denominated the chariot-throne of the Lord. Tllt'se, like the Oans,
Rishis, and Kabari, were only seven in number at first, and will be
shown to have been the seven of the chariot ~Ursa Major). MaruKabuta is an Egyptian name for the chariot. Ta is the boat, and to
go in a boat.
The pillar set up by ] acob is called a Matzebah ; the word
is also rendered images, standing images, a statue or pillar of
Baal. "He put away the Matzebah of Baal." 5 "They broke down
the Matzebah of Baal." 6 The word is also written with the Egyptian
terminal Matzebat. This is the Masteba or Mastebat: The same
variation is found in Mitzraim and Mestraim. The Hebrew ~ repre1
4

Jer. xxiii. 34
r Chron. xxviii. r8.

2
5

Ver. 40.

z Kings iii.

2.

3 2
6 2

Kings xxiii.
King iii. 57

II,

'HEBREW CRUXES WITH

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75

sents the Zet or a Tes, which became both T and s; hence the permutation. Matzebah reads, as Egyptian denotes, an enclosure of the dead.
And as Sabat is the pyramid of Sut, the pillar-form answers to the
pyramid. The Phrenician M:l~r.> was a funeral monument, and one of
these memorial stones was erected by Jacob over a grave.
Now, the Mastebahs of the ancient empire were a kind of pillar or
pyramid tombs. The Mastebah is described by Mariette (previo~sly
quoted) as a sort of truncated pyramid built of enormous stones, and
covering with a massive lid the well at the bottom of which reposed
the mummy.1 But to the Eygptian mind, re-birth was not only
synonymous with death, it took the place of it, and in the form of
Mes-tabah, birth (Mes) takes the place of death (Mut), and Mastebah
is the sarcophagus or coffin considered as the place of re-birth. The
Teba or Tabah is not limited to the box or chest. It is also the ark of
the waters. This represented in a living form was Teb, the water cow,
and goddess of" the seven stars j the cow preceding the ark and box
as a type. Teb or Tep means primordial, the first, and the Teb-ah,
or first abode, the womb, was the model of the tomb as the place of
re-birth; .hence Mes-tabah. The womb Ah-ti is the dual or reduplicating house, and such in the eschatological sense was the Mastebah,
the Tebah of re-birth.
The Mastebah was the image of the genitrix, hence the Beth of
AI (Bethel), the house of AI (or Ar, the child), hence also the name
of Luz, 2 "at first"; Laz being the goddess, consort of Ncrgal and the
Arabian Venus, Egyptian Resh, as a name of the temple. AI, the
child, is Baal,-the prefix representing the Egyptian article, and the
pillar of Baal is the Matzebat or Mastebat,-Bar-Sut, whose name is
written with the pyramid sign. Thus the Hebrew pillar was one
with the pyramid, and it was the symbol of Baal, as the other was
the sign of Sut, the Bar or Baal of Egypt. The Sphinx was an
emblem of the same twofold nature, and the Mastebah of the
Sphinx is thus identified with the truncated pyramid and the Hebrew
pillar as the place of re-birth. The conical pillar is a _well-known
emblem of Venus Genitrix. The present point, however, is to identify
the imagery as Egyptian and Typhonian, belonging to the primal
worship of the mother and child.
The pyramid of Sakkarah has seven steps ; the Great Pyramid
seven chambers; the temple of Seti at Abydus, seven sanctuaries.
One of the two stones of the Druids was the. Seven-stone or Sythstone, called also the Yoni-stone; the stone of"the Hebrew deity has
seven eyes. 3 The origin of this number seven will be found in
the seven stars of the Great Bear or Typhpn. Seven, in Egyptian,
is Hepti (interchangeable with Khepti and Sebti, Suti or Sut). The
- pyramid, the pillar, the stone then were types of Sut-Typhon, in whom
i Mommients of Upper E'({ypt, p. 73

ll Zech. iii. and iv.

Gen. xxviii. 19.

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BEGINNINGs.

are summed up the mother and child. The stone is an ideograph of

Sut-Typhon. Stone-head and Stone-face are characteristic epithets
of Typhon, and the stone as pillar and Seven-stone is the symbol of
the Hebrew divinity Jehovah. Also the stone of Jacob, the stone of
Isracl,1 represented the deity of Jacob. In the same passage the stOI1e
and shepherd are synonymous, "the shepherd, the stone of Israel,"
and in Egyptian the stone memorial, M!!na, and the shepherd are
identical by name, whilst, in the feminine form, Menat is the bier, the
couch of the dead, and the birthplace as Menat the nurse. The
stone is the ideograph of Jehovah.
A city otherwise unknown is mentioned 2 as the M'tzoba of
Jab (n':::IYr.l); that is, the birthplace or lying-in chamber in which
the Hebrew. solar god, Adonai, was born, as son of the great
mother'.
The Hebrew REPA, to bind about, put ori a bandage, bind up,
represents the Egyptian arp, a bundle, to bind round, bind up. This
word is also used 3 in the sense of making the land to bloom again
(ND,.Y,N). To this answers ARP (Eg.), the flower, or to flower. A
variant of Arp is Rep, to grow, bud, and bloom. Words like this
carry with them most ancient divine doctrines and personificat_ions
called divinities.
REPA, to bind up, to heal, to comfort, is related to the Egyptian
Repa in person. In Egypt the Repa was the royal son, the heirapparent, the hereditary highness, also the divine son, who came to
heal, restore, redeem, and save. He was the mystic branch that
brought to bloom again, the young shoot or' the old tree who furnished the ND,, who is the _binder-up, the healer, the physician, the
;Esclepios of mythology, and the Comforter of tbe Hebrew writings.
Seb (Kronus), the youngest of the gods, was also called the veritable
Repa of the gods, as the son who manifests the eternal in time, the
comforter through continuity, the restorer by reproduction, the healing one and saver by repetition of tlie cycle.. The vine was one
symbol of this Repa-ship or sonship. Bacchus carries or impersonates
the vine. In Egyptian Arp (Rep) is the name of the vine, and of
the wine produced from it.
The feminine Repa (Repit) was the goddess of harvest, the periodic
reproducer personified as the gr!=!at mother:. The harvest was a form
of the annual healing with which the land was made to bloom agai.n,
a type of the seed, the comforter, the fulfiller of promise, like the
bud, branch, vine, or offspring, the so-called son. Another personification was Repi, the feminine Nile, also a type of periodicity, on
account of the inundation.
In: parts of France and Germany the tree is still borne, gaily
decorated, on .the harvest-home load, to be planted for one year
1

Gen. xlxi. 24.

2 In 1 Chronicles xi. 47 (LXX. Vulgate).

Chron. vii. 14.

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on or near the master's house, and to be replaced the following year.

That is the sign of Rep and the Repas.
It explains nothing whatever to say that the Messiah or Kristos
How, when, where, by whom can a son
means the anointed.
of God be anointed ? The doctrine of the divine sonship has to
be explained before such names have any proper significance.
Enough for the present to show how the Messiah is Egyptian, and
where we must seek for the obscure root of the matter, and get
it related once more to the phenomenal fact from which names have
been so long and completely divorced. Mes (Eg.) means to. anoint
and to be engendered. Mes is the child, the begotten child of the
father. Horus, the Messiah, is called the only-begotten of the father.
The root of this matter lies in a doctrine absolutely unknown to the
expounders of Scripture.
The first Divine Son in mythology was not the true Anointed ; was
not the Begotten of the Father. Sut had no father, hence in the development of the doctrine he had to become his own father and was said to
do violence to his own mother. This character is the original type of
the solar god. The Elder Horus had no father, but was the child of
the mother. The feminine terminal in the name of KHART (Har-piKhart) shows him to have been the son of the woman. It was the
Second Horus who was the Begotten of the Father, the Karast one
or Christ of the anointing, re-begettal, re-generation, and resurrection.
The doctrine descended from the time when the Fatherhood
had not been individualized on earth, therefore could not be represented in heaven, and the Virgin mother and child were the sole types
of Deity. It is easily understood on its own natural ground. But
when reproduced by modern theology these primitive ideas are like
the fabled giants of old ; they stand up against the dawn and cast
across the world the shadows that have darkened all our mental day.
To anoint and to be begotten are synonymous. Both meanings were
united in the Messiah of mythology. If we read the n' of n~~~ as the
divine name, the Iah or Iach of the Psalmist, "B-lah is his name,'' 1
then MES, the child, the son, the anointed, engendered, begotten, enables
us to identify the Messiach as Iach the anointed, the begotten son of
the father, the equivalent of Mesiata, ap Egyptian deity whose name
indicates the typical or anointed child.
Some of the commentators amongst the Jewish Rabbis, who have
expounded the sense of the prediction in Zechariah,2 " I will bring forth
my servant the branch," have argued that this was the Messiah, because the name, Mencham (t:im~), the comforter, a name of the Messiah
used by the Talmudists, and the word Tzema (n~i:), the branch, contain letters of the same numeral value. It is e~ceedingly likely that
the figurative language was thus read in figures. For instance, the
word Messiach (n'b~), contains the number 358 in its letters. And,
1

Psalm lxv. 5

Chap. iii. 8,

------~~.-;,--

A BooK

OF THE

;-

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-----

BEGINNINGS.

in Egyptian, Masiu is the night of the last day of the year, and the
evening meal of the first day of the new. These are the Masiu. Mas
means the child, birth, anointed, and I u is two. Two days "\vere thus
devoted to the new birth or Mas, and with the number 358 these complete the number of days in the Egyptian year, 360. The Messiach, the
child, anointed, born as Iach in Israel, was born every year in Egyptian
myth. The branch is the hieroglyphic sign of one year. Mencham,
however, has another relation to the branch than this. In Egyptian
Menkam is a kind or quantity of wine,1 with the Bacchic branch of
the vine for its determinative; the branch and comforter in one! It
is the vine on its props, therefore the sustaining branch, as was the
Messiah son, who as Horus, is called the substance and supporter of
the father.
The wards in Genesis, 2 IBA SHILOH (n','~ ~.:1'), rendered
Shiloh shall come, are much increased in vigour by the Egyptian
Uba, to pass through to the other side in spit~ of opposition ; to work
the way through as the PASSER (gimlet). The Shiloh, in Egyptian
Serah, is . the revealer, the consoler ; and Uba is a deity, him who
passes through or is bound to come. Khem-Horus is called the
PASSER. The Shiloh was the RETURNING one. HEB (Eg.) for the
Ibis, the messenger, means to return. Whether stellar, lunar, or solar
the Shiloh was periodic.
The Mesuauth is the Talmudic. name of a fire-signal made by the
Jews at the time of new moon. Mesu is birth. At corresponds to
the Hebrew word for sign and signal. At is also the time-circle, the
round; the earlier Aft denotes the circle of the four quarters of the
moon. Meshu (Eg.) signifies to turn back. Thus the Mesuauth is
the sign of new moon, as the turner back, the returner of the four
quarters.
In the Mishna the names of God. in the Scriptures are termed
Azkeruth (n,,lltN), and the signification, "name of God," as the
highest and holiest has arisen out of sacrifice. ,,.::lti1 means to sacrifice.8
In Egyptian, the victim bound for the sacrifice is the Kheri. The
Kher, or Har, was the son, word, Logos. With the feminine terminal
T, this is the Khart, the child, as son of the mother. Har-piKhart, the child, was one great type of the sacrificial victim in the
solar myth, as the sun of autumn equinox and winter solstice,
that descended and diminished, suffered and died to rise again as
the younger Har, the sun of the resurrection. As is sacrifice ;
one possible reading of the name of Asar (Osiris) is the sacrificial
son, and in one character Osiris was the saviour victim. Kheri (Eg.)
denotes this victim bound for the sacrifice both in the human form
and as the cow. The cow, Hes, was an early type of the mother,
and the calf was offered up as her child. The HESM is the spot of
sacrifice. Hes (As) was the sacred calf adored as 'Isis. The Kheru
3 Is. lxvi. 3
2 Chap. xlix_. 10.
1 Denkmiiler, l.i. I 29.

.. ,. .

.:.:;~~----~

,-

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HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.

79

(calf-victim) with As, sacrifice, is the As-Kheru, which in a plural

Hebrew form becomes nl"1:lt~ (Azkeruth). The origin and doctrine of
blood-sacrifice, and its relation to deity, will be explained in the
'' Typology of Sacrifice." But it may here be pointed out that the
Khar or Har, the child, a type of sacrifice, was also the RENN, the
nursling, and RENN signifies the Name. Thus the name of God is
equivalent to the son who was the sacrificial victim, or Kheri personified as Har-pi-Khart, the child of Isis, and Egyptian shows us
how the name of God becomes identical with the divine sacrifice
When, in the Egyptian Mythos, the setting sun-god prepared his
generation for next day's or next spring's re-birth, that was the
MASS or MES, as much as ever it is in Rome ; the MES of sacrifice,
the prototype of the Roman Mass called the sacrifice of the Christ,
the dead body, which was typified of old by the raw flesh, bread
without leaven, or the bloody wafer. The setting sun was the victim
and the sacrifice ; in the physiological sense, the blood of which the
flesh was formed for the new birth. Hence the bloody sacrifice of the
Spanish MISA, for the Mass. ' The bloody wafer, raw flesh, and unleavened bread were types of this sacrifice, and in German MAZE is
a name of unleavened bread. The living Mes (Eg.) signifies the
generative spirit, still typified by the wine of the Eucharist, the blood
of the grape, Bacchus, or the vine, the branch of the new life. This
will be sufficient to prove that Egypt has much to tell us respecting
the fundamental nature of the Hebrew scriptures and mythology.

SECTION XIII.
EGYPTIAN ORIGINES IN TI-IE HEBREW SCRIPTURES, RELIGION,
LANGUAGE, AND LETTERS.

ORIGEN says that all the neighbouring nations borrowed their religious rites and ceremonies from the Egyptians. 1 Sanchoniathon,
accorqing to Eusebius, expressly derives his cosmogony from the
Egyptian Taht. He says: "These things are written in the cosmogony of Taautus, and in his memoirs, and from the conjectures and
evidences which his mind _saw and found out, and wherewith he hath
enlightened us." 2 That is, he quotes from the Hermetic Books assigned
to Taht, the divine scribe: the god of learning, the Egyptian word,
whilst speaking of Taautus as if he had been human. The Ph~ni
cians derived their divinities, including Taautus, and thei~ mythology,
from Egypt, as will be made apparent in the course of the present
inquiry. The Jews of Palestine were no exception to the rest of the
neighbouring nations.
The Jewish historian, Basnage, 3 thought that the Hebrew Moses
was a mythological character identical with the lunar deity Taht.
Taht is the lord of the divine words, the scribe of truth, the
manifester. Moses was the law-giver and mouthpiece of the Deity.
Taht carried the shooting palm-branch of the panegyrics ; Moses
the rod. One rod of Taht or Hermes was the serpent sceptre.
The rod of Moses turned into a serpent. Taht wore the head of the
ibis. The ibis, says Pliny, 4 was invoked by the Egyptians against
the serpent. Moses, according to Josephus, 5 invented a wonderful
stratagem whereby the army was saved from serpents by means of the
ibis. Nevertheless, though the imagery be Egyptian, we shall find
another divine prototype for Moses. Meanwhile it is intended to
show that the psalmist David is the Hebrew form of Taht, the lord of
divine words, the mouthpiece, logos, and scribe of the seven gods.
The name of David or Dud, (111) has the same significations as
that of Taht. TUT means to unite, engender, establish; DuD, to
1

In Epist. ad Rom. ii. 495

s El Sched, p. 109.

B. x. ch. xxYiii.

Cory, Ed. 1876, pp. 3 and 4

" Ant. ii. ro, 2.

EGYPTIAN .ORIGINES IN THE HEBREw ScRIPTUREs.

.81

unite, join together, bind, make fast, or establish. Taht is the servant
of RA, Dun is the servant of J AH. The genealogy also tends to
show their identity.
Taht is lord of the eighth region or region of the eight, Ashmuneim or Smen. These eight have not been explained in Egypt
where Taht had superseded Sut when the monuments begin. According to the present readin.g, which will be substantiated bit by bit,
the first seven of all mythology are the seven stars in Ursa Major, the
primal type of a septenary of divinities. These in one form are called
the seven sons o.f Ptah, in another, of Sydik, and in the Hebrew form
the sons of GAISH (~'V from ~lV) who will be traced to the seven
in the Great Bear, the Egyptian KHEPSH.1 Of these seven, whether
considered to be one in the Genitrix, or seven, as the ARI (sons, comThese seven
panions), Taht, formerly Sut, was the manifester.
furnished the seven T AAS, seven gods of the word or speech, and Sut
(dogstar) or Taht (lunar god) was their word, speech, logos personified.
The seven are represented by Sefekh the consort of Taht whose name
signifies No.7 by which we know that as Taht was formerly Sut,
Sefekh was the earlier Kep or Khepsh, and her name may read
Sef, otherwise Kef, the Sieve being a well-known sign of alternation.
The eight then are composed of the septenary and the dogstar (Sut
Anubis) or Taht, the later lunar manifester.

The Phrenician Esmun is the.eighth to the seven sons of Sydik and

Esmun is the same as Taht, lord of Smen, the region of eight.
It is now proposed to identify Dud with Taht, as the eighth, and David
as the eighth son of Jesse with the manifester of the seven as the sons
of Gaish. An Egyptian deity appears in the Ritual by the name of
AASH, who fs the hard and immovable. The Assyrian Assur, god
of the eight rays, he who stands alone, probably derives from this
beginning. For Sydik is also known as the god of the eight rays/a
Ash-ar is the son, Ar, of Ash, As or Hes, whose oldest form is that of
the goddess of the seven stars, the son who was first represented by
the dogstar. The Hebrew form of AASH we take to be Jesse the
parent of the seven sons, with David for the eighth. This would
identify David with Taht, Lord of the Eight, and the eighth region,
both being mythological. Jesse has eight sons, and as with the
Kabiri, nothing is recorded of their mother, the father having
taken her place. Taht is the manifester and revealer. So David
reveals himself to Samuel who comes to select from the eight sons
the one who is to be anointed. Tut means unction, and Taht is the
anointed of the Lord. The imagery shows Jesse to be feminine.
Jesse is identified with the serpent and the tree, both feminine
symbols. Jesse is called NACHASH, the serpent. 3 The Targum to
__"\*

Job xxxviii. 32, and ix. 9

Gesenius, Mon. Pltamician, pl. 39; Movers, Pltamicians, p. 527.
a. 2 Sam. xvii. 25. Margin.
VOL. II.
G
1

A BooK

~-

OF

THE BEGINNINGs.

Ruth iv. 22 says Obed begat Ishai (Jesse) whose name is NACHASH,
because there was not found in him iniquity or corruption. And
he lived many days until was fulfilled before J ahveh the counsel
which the serpent gave to Chavvah (Eve) the wife of Adam, to eat of
the tree of the fruit of which when they did eat they were able to
discern between good and evil. They make N achash, the serpent,
says Jerome,1 to be another name of }esse, because he had no sin
except what he contracted from the original serpent, and thus David
inherited none. Strange reasons these for calling Jesse after the
serpent ! There is more however in the word N achash than the serpent. Every one is familiar with the Greek tree ef knowledge with
the serpent twined round it, fawning and inviting the beholder to
partake of the fruit. In Egyptian the NEKA is the serpent of evil,
Sanskrit Naga, the Nekiru or Devil of the African Yula dialect.
Neka (Eg.) also means to provoke, play false, and delude.
The Egyptian tree of life is the Ash. Thus the word N ACHASH
contains the Egyptian names of the typical tree and Typhonian serpent, which do not directly appear in the Hebrew. The serpent
and tree or stauros are inseparable according to the types. Jes~e
has also descended to. us as the tree of life (the ash or Persea figtree in Egypt) which was to produce the fruit and leaves of healing as
an antidote to the serpent, and the fruit of the other tree. The Jews
had not preserved the legend quite correctly, nor had they the buried
wisdom of Egypt to refer to as we have to-day. Still Jesse as the
tree of life from whose root the branch was to spring is preserved and
the tree is for ever feminine as birth-giver to the branch. The .tree of
Jesse with a genealogy is often to be seen in the rer~dos and east
windows of English churches. There is one at Dorchester in which
Jesse is the recumbent root of the tree, and a list of twenty-five
names culminates in that of Jesus the latest branch; The branch of
thistree is David. So is Taht who carries the branch in his hand. as
his emblem, the branch being typical of the manifester.
J amblichus 2 makes the remark that Hermes the god of learning and
language was formerly considered as the common property of the
priests, and the power who presides over the true science concerning
the gods, is one and the same universally. Hence our ancestors dedicated to him the inventions of their wisdom, inscribing all their own
commentaries with the name of Hermes. In Egypt these were assigned
to Taht (Hermes),and David is the Hebrew Hermes or Taht..
There is an Egyptian form of the word Taht as Atet, speech, to
speak, and this appears in the Hebrew ADUTH (n~,v) the name
of the revealed psalm ; 8 Taht or David being the revealer as scribe
of the gods and lord of the divine words. Indeed the Book of Taht
is apparently quoted in Psalm xi. 7 "Then said I, Lo, I come; in the
volume of the book written of me." Taht wrote the book of the
1

Qu. Heb. in

Sam. xvii. 25.

De Myst, i.

I.

a Ps. Ix.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

83

coming of the solar lord, Har (Horus), and this is one of the Psalms
of David the Hebrew scribe of the Lord.

It is said of the "Lord" celebrated by David in the Psalms that

"He shall stand at the right hand of the poor, to save (him) from
the judges of his soul." 1 And in the Egyptian judgment Har, thelord, is the defender, intercessor, and saviour of the poor souls that
have to pass the forty-two tribunals of their judges and the great
judgment-seat of Osiris himself. Horus stands between them and
the devourer of souls ; he appeals for them in a praying attitude with
clasped hands, he who is called Horus the redeemer, the lord of life,
the vicarious justifier of thdse whose lives were right.
Taht the moon-god is the lord of a place variously named Smen
(Ashmuneim) Sesennu and Annu. It was .the place of dispensing,
purifying and preparing as Smen ; the place of agitation, distraction,
torment, and change, as Sesennu, and the place of repetition as
Annu. As Smen it was Sabean, as Sesennu it was lunar, as Annu
solar. From the first it was the seat of the eight gods, the seven of
the Great Bear and Sut ; the eighth being the manifester of the seven.
When Taht superseded Sut he became the manifester of the seven,
because lunar time had been established as truer than the time of the
stars.' At last the solar Horus was elevated to the divine supremacy
and Taht was made subsidiary to the solar measurer of time and
saviour of souls from the abyss. Taht the sCFibe and registrar kept
the sacred records in this region, portions of which are said to have
been written by the very finger of the god himself. Taht makes the
invocations on behalf of the souls in Sesennu, and pleads their cause
at the great tribunal. He is the Psalmist of the. Egyptian Book of
the De~d. On a coffin of the twenty-sixth dynasty, Horus the redeemer of souls in Sesennu, announces to the deceased that Taht
himself has brought the books of the divine words or hermetic writings,2
These books contained the utterances of the soul in its passage from
earth, its transit across the Hades and ascent to the presence of the
sun expressed by the Egyptian David.
,
Sesennu from Ses, No.6, and Sen No. 2, reads No.8, and is_ the
region of the eight ; the ogdoad in divinities, and octave in music. In
Hebrew six is shesh, and zen or shen represents the Egyptian sen, for
two. The equivalent for Sesennu in Hebrew with the plural terminal
"im," would be Sesenim or Sheshenim. This name is found in the
title of Psalm lxxx. "To the chief musician upon SIIESHENIM
Aduth." lq the heading to Psalm lx. it appears as " SHESHAN
Aduth."
The Hebrew n11,~ is a third form of ATET (Eg.) to speak, speech
(Tet, Taht), and SHE1'U to recite and shout, or proclaim aloud (Sut
being.the earlier Taht). The thing uttered may be a law, precept, or
a psalm. The Hebrew ~heshen has the meaning of joy, which does
1

Ps. cix. 31.

Lepsius, Abth. iii. BI. 276.

G 2

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A BooK oF THE BEGINNINGS.

not apply to these two psalms, one of which, in the A. V. is headed
the "Miseries of the Church," and the other, "David prays for
Deliverance." N!;!ither of them contains any expression of joy. But
may not this name indicate the Sesen or Sesennu of the region of
Taht? These two psalms would then contain the utterances of Taht
or David in the place of travail, wrestling, distraction, on behalf of
souls that suffered from purgatorial pangs in the process of sloughing
the clinging skin of the old life, and undergoing the pains of purification in Smen, awaiting and praying and crying for deliverance,
Psalm lx. is ascribed to David "when he strove with Aram-Naharaim,"
which is the name of the Land of the Two Streams, in Mesopotamia,
or in the Planisphere, where it is the region of the Two Waters of the
cdestial Nahar or Nile. That was the region of Sesennu in the
astronomical allegory.
Sesennu or Smen (Ashmunein) was the place of preparing andreestablishing. The word SMEN means to constitute, make durable,
fixed ; to establish the son in place of the father. The Myth is
alluded to in Psalm lxxx. verse 17," Let thy hand be upon the man of
thy right hand, upon the son of man (whom) thou madest strong for
thyself." The son and the man of. the right hand was Horus who was
established in the place of the father in SMEN or Sesennu, i.e.
Sheshenim.
We have seen that the SMEN of the Ritual, the region of the Dead,
the Shades, the place of change, torment, preparation, salvation, and
re-establishing of the mummy for the second life, is reproduced in
the Hebrew )O~~ plural, Eshmannim, of Isaiah/ as the desolate
places of the dead in the netherworld ; SESENNU is extant in the
Hebrew plural form of SHESHENIM. Two Egyptian names for one
and the same region are thus found in Hebrew. The sixth and the
twelfth Psalms are inscribed "to the chief musician on Neginoth;
upon SHEMINITH," in the margin "upon the eighth." The usual
Hebrew forms of the word for the eighth are S'MONEH and
SHMENI. SHEMINITH only occurs here, and in Chronicles xv. 21,
and then in relation to music. The eighth of course suggests the
octave, but beyond that meaning, Smen is the region of the eight
great gods, and SHEMINITH, for the eighth, adds a third form of the
name of the eighth region over which Taht was lord, the scribe, the
psalmist, who gave utterance to the spirits there, or, as it is termed,
wrote the Books of the Dead, fragments of which are contained in
the Ritual.
The eight gods of Sesennu are thus addressed in the Ritual: 2
" Oh, ye chiefgods of Sesennu, greatest on the first of the month, less o1z
the 15th I" that is, in relation to the two phases of the waxing and
waning moon. In the Hebrew rechauffl, the original subject-matter
has been, to. a great extent, divorced fr<_:>m the phenomena by which
1

Ch. lix. 91 I o.

Ch. cxvi.

EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs.

85

alone it can be read, and thus it becomes invested with all the
vastness of limitless vagueness, and all the sublimity of uttermost
indefiniteness. The first of the two Psalms on the eighth region
immediately precedes the one 1 concerning the Dabrai of Kush,
or hinder part of the north. The cries from the depths uttered by
the suffering soul, and written by the Psalmist David, are in keeping
with those inscribed by the hand of Taht for the deceased when
passing through the place of trouble, torment, agitation, and distraction (Sesennu). "0 Lord! how long? Return, 0 Lord, deliver
my soul; oh, save me for thy mercies' sake. Oh, let the wickedness
of the wicked come to an end, but establish the just." The children
of wickedness, the Typhonian conspirators, were strangled on the
floor of Sesennu. 2 The great adversary of the sun and of so~ls
was finally conquered in this place, which was also the Tattu of the
solar myth, the region of establishing for ever. The cry for the Lord
to return is the same as that of the Osirian deceased for Har, his
lord, who is the sun that passes through the world of the dead to
illumine the gloom of the shades, revivify the shadows of the dead
and make a way for them, by opening the gates of the prison-house,
into the land of eternal birth.
The Iooth Psalm is still advertised as a Psalm of Taht, in Hebrew
THUDH (n,ln) the word rendered PRAISE and THANKSGIVING.
To "publish with the Voice of THUDH" 3 is to proclaim with the voice
of Taht, whose name signifies the mouth, tongue, speech, discourse, to
speak, and tell, and who was the psalmist, glorifier, and thanksgiver
personified.
Taht, the word, the male Logos, the Egyptian Psalmist, has
for consort a GODDESS called the Mistress of the Writings. 4 Her
name is written Sefekh, which signifies the No.7 The present writer
holds that she was a survival of the old goddess of the Seven Stars who
was called the "Living Word" at Ombos, brought on in the lunar
mythos as consort of Taht. In Hebrew the Sephr is a Master or
Mistress .of the Writings; a keeper of the rolls as well as the name of
the Scribe and of the Writings themselves. The psalms are chiefly
ascribed to David and Asaph, and these are equivalent to Taht and
Sefekh, the Egyptian Lord of the Divine Words and the Mistress of
the Writings. One meaning of Sefekh's name is to capture, register,
keep ; and in the Hebrew Asaph signifies to collect, gather up, gather
together, store up. Asaph is the collector. Sefkh is the keeper of
the writings. If David be the Hebrew Taht, it follows that the original of the Psalmist Asaph is Sef or Sefkh. Moreover the Jews have
a work specially called Sepher or Sifre, of unknown age. It is often
quot~d in the Talmud as one of the most ancient sources. It is indefinitely older than the Mishna, although it was redacted l31ter from
1
3

Ps. vii.
P3. xxvi.

Ch. xvii.
Wilkinson, Pl. 54

A BooK oF THE BEGINNINGs.

86

the 9ral tradition. 1 Probably this work preserves the name of Sef,
the feminine scribe and secretary of the gods :who is depicted as the
writer, as well as named Mistress of the Writings.
Certain headings and titles of the Psalms are amongst the words
most obscure to the Jews themselves. Some of these compositions
are called MICHTAMS of David, rendered in the margin golden, i.e.
goldenly-precious psalms. This is Egyptian. MAK is a composition,
whence the Makar or composer, and TAM is the name of gold. Here
a clue to the Egyptian origin is preserved.
Psalm vii. is entitled the SHIGGAION of David, the same word
with the Egyptian terminal Shiggionoth is found Habakkuk iii. I.
Hebrew does not explain it. The psalm begins "0 Lord, . . . in
thee do I put my trust . . . save me. Establish the just." (v. 9.)
SEKHEN (Eg.) means to support, sustain, give rest. The Sekhent
image is the PROP on which the heavens are established, also the
double crown. The Prayer of David is to the SUSTAINER; that of
Habakkuk to the establisher who wi\1 make his feet firm in slippery

places.
SKHENI is an Egyptian god who impersonates the prop as the two
arms of Ra. He is the Egyptian Skambha. Osiris is likewise pourtrayed as the Skhen or Prop, in a personification of the divine Sustainer. The fundamental sense, however, of a psalm called )''~ti
may be found in SEKHENU (Eg.), to plead, to tell, to contest. It will
therefore bear the sense of wrestling with in prayer, as the speaker does
in the psalm.
Psalm lxi. is to the chief musician upon NEGINAH. According
to Fuerst, NEGINAH means a song of derision in Psalms lxix. 12,
and Job xxx. 9 Nekhi (Eg.) is derision, but if we read "I am thy
derision," 2 no song is demanded. So in Psalm lxix. I 2, if we read I was
the derision, (m\~)) of the drunkards there is no "Song," and in
Lamentations iii. I4, if we should read " I was their derision ; their
derision all the day," there is no "Song " or a song of derision has
to be understood, which is only explained by NEKHI. Jeremiah says
" I was a pn~ to all my people ; a CMN) all the day." He was a
laughing-stock, and probably the subject of songs of derision, but the
Egyptian clinches it. The word NAKHNU (Eg.) denotes youthfulness
and the young. This shows the word Neginah has more meanings
than one. Thus the proper interpretation of Lamentations, v. I4,
is possibly the YOUNG men have lost their youthfulness; and that
of Psalm lxxvii. 6, " I call to remembrance my youth," i.n the night,
in antithesis to the previous verse, ''I have considered the days of
old." The connection, however, between the musical instrument
and youth is illustrated by the Nefer (Eg.), which is a viol, and
the wor4 Nefer denotes th~ youth, music being an expression of
youthfulness and the voice of its spirit. . NAKHEN (Eg.) also
1

Deutsch, Remains, p. 66,

Job

XXX,

EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs.

87

signifies false, lapse, slaughter, destruction.

Psalm lv. breathes
slaughter against the Ziphim ; and this is one of the Neginoth.
From which it follows that the title expresses various characters
of the Psalms, although it became a general name associated witli
the musical instrument.
M;..SCHIL is a term found in the titles. Hebrew gives no primary
account of the word, and it is usually derived from SAKAL, to give
instruction. This is the Egyptian Sekher, to give counsel and
instruct. But such is not the meaning of MASCliiL. We find it
in a "Psalm of David, Maschil;" 1 "To the chief musician, Maschil;" 2
"For the sons of Korah, Maschil;" 3 "To the chief musician upon
Mahalath, Maschil ; " 4 " On N eginoth, Maschil ; " 5 " Maschil of
Asaph;" 6 " Maschil of Heman." 7 In this instance Maschil is synonymous with a Psalm or Prayer, which is a cry from the depths, like
many of the Psalms :" I am counted with them that go down into the pit."
"Thou hast laid me in the lowest pit, in darkness, in the deeps."
" I am shut up, and (cannot come forth."
"Wilt thou show wonders to the dead ? "
" Shall thy loving-kindness be declared in the grave ? "
The speaker is in the MESKAR of the Egyptian Hades.
The Meska, Meskar, or Mesken (Eg.) are names of the birth-
_place and the eschatological place of rebirth, from Mes, generation
and birth, whence the re-generation and re-birth of the Mes-iah. The
type exists in the Hebrew MISHKAN, for the tabernacle, habitation,
and dwelling-place, the MISHCHAR, for the womb of the dawn; 8 and
the MISHKAB, the couch, which is at once the bed of the living and
the dead; the womb and the tomb, as shown by the various texts.
In the Ritual the place of re-birth for the deceased is also called the
Meska, Meskhen, or Meskar. Now it will be shown that certain
utterances for deliverance found in the Psalms are the same as those
in the Book of the Dead, therefore we connect Maschil with the
Egyptian Meskar. In this way. The Meskar, or purgatory, was the
place in the Hades where the souls in bondage awaited and prayed
for re-birth. They were in pain, in prison, undergoing the pangs
of punishment. In Hebrew this is ,~0'-', the enclosing, imprisoning,
whence a prison or place of confinement, the Meskar. Mas-kher
(Eg.) is a cry of supplication for this re-birth in the Meskar, Meska,
or Meskhen,-a Prayer or Psalm of the new birth. It may be noted
that from the name of this Meskhen, or purgatory in the lower regions,
comes the Hebrew Meschen, .to be bowed down, low and poor;
the state of being low and wretched ; the Maltese, Aramaic, and
Arabic Meschen; Italian, Meschino; French, Mesquin; Portuguese,
Psalm xxxii.
Psalm !iii.
7 Psalm Ixxxviii.

2 Psalm Iii.
' Psalm Iiv.
8 Psalm ex. 3

3
6

Psalm xlv.
Psalm lxxiv.

A BooK OF THE BEGINNINGS.

88

Mesquinho, and English Meskins. The Maschil was the prayer

or utterance from the depths, the Kars of the Hades. The continual
prayers for the sons of Qorah uphold the sense here assigned to
Maschil. Qorah was fabled to have been swallowed alive by the
earth. Prayers for the sons of Qorah are similar to those for souls
in purgatory offered up by the Roman Church.
The blind and fumbling helplessness of the unskilled, the IDIOTES,
in representing the myth as miracle, is at times very pitiful, as in this
case of the sons of Qorah. The name of Qorah in Hebrew signifies
an accident, a sudden hap, such as was the fate assigned to the sons
when the earth opened and_ swallowed them. Qora denotes crying
and calling. KHERU (Eg.) means the evil ones, the fallen enemies.
But the full form of the word is QoRACH, unused in Hebrew, which
means to FREEZE and STIFFEN with cold. AKH (Eg.) denotes the
dead, and QORACH identifies the dead below, in the KAR of the
underworld, those who were cut off. QORAH for baldness, has a derivative sense from cutting off the hair for the dead; the Sons of
QORACH. This group of Psalms utters the cries of those whom the
earth has swallowed, just as it swallows the souls in the "Book of
the Hades." 1
In one of these (49) the speaker says, "My mouth shall speak of
WISDOM"-that means according to the Gnosis-" I will incline mine
ear to a Parable; I will open my dark saying upon the harp." This
was one of the CHEEDAH or KHETU (Eg.), secret things, things shut
and sealed to those who re-wrote the mythos as history. In this
psalm the sons of Qorah are the wicked who are laid like sheep in
the grave for death to feed on, the unredeemed for whom there is no
resurrection ; hence they are the sons of the house of hell. "I
remember thee from the hill Mitzar." 2 Mitzar is the star of the Mest
in the Great Bear, the' type of the birthplace, and the speaker is in the
place of re-birth. "Thou hast sore broken us in the place of dragons,
and covered us with the shadow of death." 3 That is in the deep, the
place of Apophis, the Hades to which the sons of Qorah had sunk
One of these Maschils is a prayer of David when "the Ziphim .
came and said to Saul, 'Doth not David hide himself with us?' " 4
The Ziphim belong to mythology. The Sefr is a gryphon or Typhonian genie. Sephui is to torment, torture, punish. Sef to refine
by fire. Shept denotes terror, terrible, to terrify, be demonial. The
speaker, like the Osirian of the Ritual, is passing through the world
of the dead ; the Hebrew Sheol.
Psalm liii. is upon n~n~ (Machalath or Mahalath) Maschil. Maha
(Eg.) is the sepulchre, the enclosure of the dead. RAT (Eg.) is the
steps or staircase.. If we read Mak, a composition, the name would
denote a Psalm of the Ascent, and the Makalath-Maschil would
1 Records of the Past; val. x.
2 Ps. xlii. 6.
3

Ps. xliv. 19.

Ps. liv.

EGYPTIAN ORIGINES IN THE HEBREW SCRIPTURES.

89

signify the prayer for re-birth uttered on the steps, well known to
the Book of the Dead. Now the name given to fifteen Psalms,
cxx. to cxxxiv., is in Hebrew ''A Song of Ascents." The Hebrew
nt,v~ means a step, ascent, degree, division, the plural being mt,v~ in
the inscription of these fifteen Psalms, or songs of the steps, degrees, divisions of the ascent. n1t,11 stands for mv~ 1 in the ascent of
Solomon.
The translators and interpreters have had no clue to the nature of
these fifteen steps or degrees, of which they have given accounts as
divergent as they have been unsatisfactory; but theymay be studied
in the Ritual, where there are (apparently) thirty-six Seba or gateways in the great abode corresponding to the thirty~six Decans of
the zodiac. They are divided into the numbers twenty-one and
fifteen. Some of these look like repetitions, but all that concerns
us at present is the fifteen gates of the ascent, which end at the
place of putting on the upper crown on the day of the festival of the
Adjustment of the Year, 2 at the time of the vernal equinox. This
is the Makha, the level, the balance, place of poise, in the region of
Annu, the sign of which is the upright " TEKHU" of the scales or
Makhu. Mj:lll~ in Hebrew has a similar meaning, as the ledge of a
level roo This place of the equinox is also localized in the Hebrew
Macha, the name of a region that bounded the East-Jordan land, and
lay between it and the north. The Arru or Arrut (Eg.) are the steps,
the staircase of the ascent from the underworld, and the god Osiris
is pourtrayed as forming the prop (Skhent) of the balance placed at
the head of a staircase, which men are ascending, as " Osiris, the
lord of Rusta, the same who is at the top of the staircase."
In the Chaldee these Psalms are called a song that was sung on
the steps of the abyss. This explanation is said to be founded on a
Hebrew tradition, 3 which relates that when the foundations of the
temple were being laid there came out of the earth a great quantity
of water, to the height of fifteen cubits, which would have drowned the
whole world, if Achitophel had not stopped its progress by writing
the ineffable name of J ahveh on the fifteen steps of the temple. Psalm
cxxx. is referred to the same event. The Hebrew tradition is but
another name for Egyptian Myth. Fifteen cubits were the typical
measure of an inundation.
The steps of the Abyss belong to the Ritual. The God Shu is
depicted in hieroglyphic legends as standing on the steps of the Abyss,
where, with uplifted arms, he sustains the sun and afflicts the race of
the wicked in SMEN (Sesennu).
We shall draw a brief parallel between the fifteen gates in the
Ritual and the fifteen Psalms of the steps. The first gate is that
of the" Mistress of Terrors/ the Mistress destroying those falsifying
words."
1 2

Chron. ix. 4-

Ch. 147.

Calmet's Dictionary.

Psalms.

BooK OF THE

BEGINNINGS.

The prayer in Psalm cxx., the :first Step, is to be delivered from

lying lips and a deceitful tongue. "What shall be done unto thee,
thou false tongue?" "Woe is me," says the speaker, "that I sojourn
in -Mesech." Mesech is the equivalent Hebrew for MESKA, the place
of purgatorial pain, or the purgatory of the Egyptian Ritual. This is
supported by the black abodes of Kedar, or black enclosures of Kedar.
CHEDAL is used by Isaiah for this world. 1 The Egyptian Khat is a
secret abode, the womb of the tomb, the chamber of life or of death.
The second gate is that of the "Mistress of Heaven and Regmt of
Earth, destroyer, mt"stress of created beings or producer of men, creator
of all persons is its name. The name of its doorkeeper is Born of Ptah."
Tum, who is the Great Lord of the Ritual, Lord of the Heaven and
Earth, Lord of the doubled-seated Boat, is born of Ptah. In the
Hebrew version it is the Lord of Heaven and Earth who is celebrated.
" The Lord is thy Keeper."
The third gate is the "Mistress of Altars, great one of sacrifices,
delighting each god in it the day of passing to Abydus, is its name.
Subduer is the name of its doorkeeper."
The parallel passage is, "I was glad when they said unto me, Let
us go unto the house of the Lord." Jerusalem is here the mistress of
altars and sacrifices. The going up of the tribes represents the passing to Abydus or Abti, where the double holy house of Anubis and
the Pool of the Two Truths are found in the Ritual.
The eighth is a song of degrees for Solomon; it is in praise of
children. " Children are an heritage of the Lord, happy is the man
that hath his quiver full of them." And in the eighth gate of one
series we find, "Little One is the name of thy guardian."
In the ninth song the children are to be like olive plants. And
the speaker in the ninth gate says, "I hold a stick (or branch) of the
palm tree," the type of renewal in the child, the R~npu.
The tenth gate is that of, "Loud words, exciter of divisi01zs greatly
victorious Lord offear.' The name of its doorkeeper is Great Clasper."
On the tenth step the speaker says how they have afflicted him,
and flowed over him, and made their furrows (divisions). For Great
Clasper we have the metaphor of the Sheaf-binder.
The fourteenth gate is that of the "Mistress of Exultatio1t." The
fourteenth of the fifteen Psalms begins exultingly, "Behold how good
and how pleasant it is for brethren to dwell together in unity." Many
more likenesses might be pointed out, but that the space can be better
occupied: The present writer has no doubt that these deliver-.
ances of the fifteen steps belong to the fifteen gates of the house of
Osiris, the Lord, or Atum, the older Divinity of the Ritual ; their
more perfect literary form is the sign of lateness ; the original matter
being Egyptian, written in the Books of Taht.
In the Book of the Dead the form is dramatic. The speaker
1

Is. xxxviii.

II.

JJ

EGYPTIAN ORIGINES IN THE HEBREW SCRIPTURES.

9I

personates this or the other mytholog-ical character, and what he says

is often the merest glancing allusion to the mass of doctrine and dogma,
which was in the_ minds of all initiated readers. This makes the
matter remote and the mode of utterance indefinite. So that we
can better read the original at times in the plain personal and narrating form of the Hebrew copy. As an example, the spirit who speaks
in Ch. 78 on the "turning into a Hawk the God of Time," that is
the transformation of the Osiris, who rises as a Divine Hawk (Horus)
at the time of the spring equinox, makes various allusions to things
that occur in the process of the metamorphosis, the passage through
the lower signs of winter as depicted astronomically, and to the
deliverance, after passing through all perils and attaining the final
salvation in the peri-em-hru, the coming forth with the day, or the
" manifestation to light." He speaks of the one Lord, the adored,
who is the support of the heavens, the establisher of the passage
through the dark, the deluge, or death as the "Lord of Urei," the
Lord of the Crown of Life, which had on it the two Asps. In this
passage he goes through the sufferings of " Osiris, the great and
beloved soul, pierced to the heart by Sut," that is Typhon, the betrayer of. Osiris. In travelling the appointed course the terrors of
death and the- snares of hell or the hades encompass him. The
mouths of the destroyers who lie in wait are said to " Water for hz's
annihilation." He is beset by the "raging bulls." He has to pass
and "turn back the lions," who are elsewhere called the " turners
back."
He " prays ftw means from tlze universal Lord" to escape ; "Let
me come forth and stand on my feet" is his prayer. He is "defended
by Seb." He is "set in hz's place," delivered and preserved by the
universal Lord on his Throne. In this chapter we have the subjectmatter of the 22nd Psalm, and many of the causes of the speaker's
"roaring," including the "bulls of Bashan." _"Many bulls have
compassed me, strong, of Bashan, have beset me round, they gaped
upon me with their mouths as a ravening and a roaring lion. Dogs
have compassed me; the assembly of the wicked have enclosed me;
they fettered my hands and my feet. save me from the lion's mouth,
for thou hast heard me from the horns of unicorns." The deliverance is thus described in Psalm xviii. 19, 36: "He brought me
forth also unto a large place." "Thou hast enlarged my steps under
me that my feet did not slip."
The Unicorn, be it remembered, was the sign, we- may say the
.Totem, of Sut-Typhon, and Sut was the wicked encloser of Osiris,
the piercer of his brother, yea, his "own familiar friend," and the dogs
in the Book of the Dead are the accompaniers of Shu, the Lord of
Shual, as the punishers and devourers of the damned, the hounds of
hades or heil. In the eighteenth chapter of the Book of the Dead
the conspirators of Sut, he who betrays Osiris, the Egyptian Messiah,

BooK OF

THE

BEGINNI.NGS.

are said to transform themselves into goats, or the plural of the

unicorn, or antelope, which was one of the types of Sut.
But there is a still more special application of the Egyptian
imagery. In the Ritual we read," 0 Lord of the Great Abode, chief
of the gods, save thou the Osiris (or my soul) from the god whose face
is the Dog. He lives off the fallen at the angle of the pool offire. Eater
of millions is his name." 1 This is the dog-faced Matet. The
Psalmist cries " Deliver my soul from the sword, my darling from
the power of the dog." 2 This recalls to the student of the Book of
the Dead the terrible block and the place of decapitation where the
dog-faced deity, Lord of Gore, presides at the execution of the
condemned souls.
The Hebrew }ached (,1n1) answers to the Egyptian Akhet, the
spirit or manes. The prayer is for deliverance from the dog-faced
deity.
The nets that were spread to ensnare the soul in passing through
the hades are said to " reach to heaven and stretch to earth." 3 The
Papyrus of Nebseni in the British Museum shows the deceased
walking away and escaping from a net which the ensnarer of souls
had laid in his path to capture him. 4 The I 54th chapter of the
Ritual is designated the "Chapter of Escaping from the Net."
The dove was retained in Israel as the bird of breath, the type
of the soul. In the Osirian cult the hawk was the symbol of the
soul. The sun was depictecJ with the hawk-head, but in the twelve
chapters of the Metamorphoses (Ritual, 76-88) the turtle-dove is
one of the types into which Osiris or the deceased makes his transformation, and in the Psalms the bird is the dove or turtle-dov~ (,m),
and the speaker exclaims in the solar character, " 0 deliver not the
soul of thy turtle-dove unto the multitude (of the wicked). The
multitude or assemblage are the SAMI, who seek to catch the bird
of soul or of the sun in their nets. " Oh catchers of the birds (souls)
flying on the waters," says the deceased walking away from the net,
"do not catclt me in them walking away from the earth. The Osiris
comes forth and breaks them and goes free." 5
The Psalmist 6 says, "Thou will not -leave my soul in Shual ; thou
will not suffer thy Holy One to see corruption." The word translated
holy one is Chasid ( ,,on).
The Assyrian KASSUDI are the times of ascendancy or turning
back of the moon. The first KASSUD of five days ascension in the
lunation was given to Anu, the second to Hea, the third to Bel.
The word Khes (Eg.) means to turn back. The Khesr is the turner
back or the returner. Khesat denotes the type of turning back in
the circuit. KESA (Heb.) is applied to the new moon as one of the
1

Ch. xvii. Birch.

Ch. cliv.
Ch. cliv.

2
4

Ps. xxii, 20.

Vig?Zette (Pap. 9900).
Ps. xvi. ro.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

93

turners back or returning ones. 1 The solar turner back is SHU,

with the style of Shu-sa-Khes. KES-KES is the Coptic name of
Orion. Kesil is a Hebrew name of Orion, who was a type of SutHar, and a form of whom was the Phrenician divinity Baal-Kaas,
one of the starry turners-back, among the earliest observed in the
cycle of the year. The Kesilim, as the stars, 2 probably denote the
. returners. All record of the cycles of time depended on these
Kesilim or returners in their courses.
The Egyptian sense of Khes is also found in Hebrew as CHESM,
to stop, to bar, to turn back, and in CHESAD to . bend, crook,
curve the neck, turn back One type then of this turning back or
returning was the ibis, heron, or stork ; and in Hebrew CHASIDAH
(rwon) is the name of the stork. Now, the stork or ibis was the
bird of Taht, the lunar god, the bird of return. ''I return as the ibis
among the spirits of tlte western place." 3 The ibis, as a curious type
of the turner back was reputed to administer the enema to itsel Ta
is a stork or heron and a type ; Khes, to return, makes the stork to
be the type of returning, and this is the Hebrew Chasidah, the stork,
or, we may parallel the Hebrew word with KHES (Eg.), to return,
and TEH (Eg.), to tell, or with another name of the lunar god, TEKH,
which has the meaning of FULL. The bird alternates with the ascending moon on the body of Taht. The Chasid is the returning one, and as
Taht returned from the netherworld, Shu ascended from Shual, the Sun
from the deep, the stork from over sea 4- " the stork in heaven knows
its appointed times for its passages to and fro" 5-so the souls of the
just were figured as turning back from below in the eternal round of
light and shade, night and day. That which returned again rose
again as the sun ascended from the deep and the moon renewed its
crescent shape and re-orbed for ever. The spirits arose in the forms
of human-headed birds. The bird was an emblem of breath or
soul. The breath was the mover to and fro in the body, and in
death its types, the bird and the feather, were clung to as emblematic of the spirit. The Hebrew word Ghesr has the sense of
moving to and fro as does the returning breath. With us the goose
is the Khesr, or returning bird, still associated with .the festivals of
returning time. An Egyptian rendering of the bird of return is
found in the form of the KHASHETU, 6 some kind of goose, which was
a type of return in common with the stork or ibis, and as KHA means
to return, and the Shetu is a goose as the SHET KAB, the SHETENRU,
and the SHETENTEP, the Kha-Shetu may be taken for the bird of
passage, as the returning goose.
Our goose is the KHES, and thus derives its name from being a
bird of passage and return, and as the bird was the type of soul and
1
4
6

Prov. vii. 20. Margin.

2 Is. xiii. Io.
Lep. Denk. ii. 25.
Birch, Arch. (Society of Antiquaries), 35, 4, 85.

3
5

Rit. ch. lxxxv.

Jer. viii. 7

----.~

A BooK OF THE BEGINNINGs.

94

..

breath, so the goose is philologically one with ghost or gast (breath

and soul) our bird of breath. The CHASIDAH is also the guest or
returning visitor. As a bird, whether the hawk of Ra, the ibis of
Taht, or the goose, the soul ascended from . the lower world as the
returning one. Taht, in his second type of An, is said to be created
by Ra as the turner-back or returner, AN-AN. "I shall give thee to
tum thyself," 1 and there arose the Aan, as Taht's image in the north,
his other type, that of returner, being the ibis. "Thou wilt not suffer
thy CHASID to see corruption," is in the symbolic language, "thou
wilt not permit thy bird of breath, the turner back, the returner, to die
out in the dark dark land of death." Or still more touchingly, "Thou
wilt not suffer thy typical returner not to return ! " This goes far to
identify the divine scribe DAVID with TAHT, the CHASID and scribe
of the gods, as in other places it refers to the solar god. For instance,
the CHASID of Israel is spoken of in the blessing of Moses. "And of
Levi he said, Let thy Thummim and Urim be with thy CHASID whom
thou didst prove at Massah, and who.m thou didst strive with at
the waters of Meribah." z The CHASID was the ever-returning one,
the sun-god, the god of Jeshurun who rode upon the heaven in their
help and in his excellency on the sky.
The word Chasid, however, is somewhat peculiar to the Psalms, and
occurs in them twenty-three times. It is found only seven times in
all the other books. The speaker is David, the Hebrew form ofTaht.
Here is a perfect picture of Typhon, the wicked one. . " He sitteth
in the lurking-places of the villages ; in the secret places doth he
murder the innocent; his eyes are privily set against the poor. He
lieth in wait secretly as a lion in his den. He lieth in wait to catch
the poor, he doth catch the poor when he draweth him in his net/' The
ANI (Eg) like the ')V (Heb.) are the sad and afflicted, hence the poor.
In the Ritual we recover a more definite sense. David in the psalm
complains of the evil treatment of the wicked. In the Ritual the Ani
are the afflicted who are waylaid, cajoled, ensnared in the nets and
evilly treated by t4e wicked Typhon. " Break thou the arm of the
wicked." 3 In the Ritual Typhon is called " STONE-ARM." The
Wicked is a title of the Apophis-serpent, and the opposers, the
agents of Satan the Accuser, are designated the wicked.
It throws light on the nature of some of these Psalms of the Hades
and the night to know that Taht the Psalmist was a lunar god, who
illumined the darkness, and of whom it is said: "Ra created him a beautiful light to show the 1zame ofhis evil enemy," that is to expose the nature
of Typhon, the evil power, darkness itself. Ra says to him : " Thou
art my abode, the god of my abode; behold, thou wilt be called Taht the
abode of Ra." 4 The Hebrew Solar God says: "I have swom by my
holiness that I will not lie unto David. His seed shall endure for ever,
. .. :
III.
~

1
3

Recoyds, vol. vi. p.

Ps. x. IS.

Deut. xxxiii. 8.
Recoyds of tlte Past, vi.

I II.

.i

EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTURES.

and his throne as the sun before me. It shall be established for ever
as the MOON, and a faithful witness in heaven." 1 The fulminations of
David against his enemies answer to the words written down by Taht
who calls himself the ":Justifier of the words of Horus agaz"nst hz"s
enemies on the day of weighing words in the great abode of An." 2
- Psalm vii. is entitled " Shiggaion of David, which he sang to the
Lord concerning the Dibrai C,::1,) of Kush," here called the Benjaminite, probably from some relation of the locality to the right hand or
side which can be paralleled if not explained by the first chapter of the
Ritual in which Taht says : "I am with Horus supporting the RIGHT
SHOULDER of Osirz"s in Skhem," the shut place. For Kush or ti':l is
the KHEPSH of the Egyptian mythology, the hinder part of the
northern quarter where the chief transactions occurred in the passage
from west to east, from death to life, from darkness to light. This
was the black land of Kush, the celestial lEthiopia, and the Hebrew
D.A.BAR also signifies the hinder part as the back side of the temple
where the Jewish holy of holies was located for mystical reasons ; the
especial seat of holiness being the birthplace, the ORACULUM~ .
which represented the Khepsh of the hinder thigh in heaven. Dabar,
to be behind, describes the situation and character of Kush or the
Khepsh, the place of the Meska or Meskhen in the Ritual. The
goddess of the Great Bear when degraded, became the feminine
Typhon of this quarter-the Dabar of Khepsh-in the eschatological
phase, the Monster of Amenti who was depicted with the tongue
thrust out to lap the blood of the wicked. She also carried the noose
or tie, once a type of life, but afterwards called a snare of souls. This
tie is named Tepr, another equivalent of Dabar, in which sense the
Tepr of Khepsh is the tie or snare of the wicked Typhon. The
tongue also is Tep in Egyptian. The tongue of Typhon or the
wicked, is frequently referred to by the Psalmist. "Under his tongue
is mischief and vanity." 8 "They flatter with their tongue." 4 In the
Ritual the adversary Typhon is told, "Thy tongue which has been
made to thee is greater than the envious tongue of a scorpion. It has
failed in its power for ever." 5 The Hebrew Kush, as before said,
answers to the Egyptian Khepsb, the hinder part, the night side, the
feminine abode of birth determined bi the hinder thigh or Khepsh.
To this the Hebrew Dabar corresponds ; this it translates.
The Dabar as place was represented in person and by name as
Deborah, the prophetess of Israel. The words or Dibrai of Kush are
a Psalm of the hinder part, the west and north of the solar circle,
where the sun passed by night and the Akar was in travail for the
re-birth of the orb or the divinity of day. The time is one of travail,
and the pangs are reversed; it is the wicked, the adversary, who is
to suffer that which he has prepared for the just. " Behold, he
1
4

Ps. lxxxix. 35-7

Ps. v. 9

2
5

Ch. i.
Ch. xxxix.

Ps. x. 7

95

- .r

;.r ----

Boo:K

oF

THE

BEGINNINGs.

travaileth with iniquity, and hath conceived mischief, and brought

forth falsehood : he hath made a pit and digged it (the Ament or
Sheol), and is fallen into the ditch he made." 1 The speaker appeals
to the covenant : " Have respect unto the covenant, for the dark
places of the earth are full of the habitations of cruelty." 2 These
are the hells of the underworld described in the Ritual through which
the Osiris and Osirians passed.
The Psalmist says," The assembly of the wicked inclosed me." 3
This answers to the Sami (assembly) of Typhon, the conspirators.
Again, "He shall pluck my feet out of the net." 4 And "Our soul
is escaped as a bird out of the snare of the fowlers, the snare is
broken and we are escaped." 5 The original matter is mythological,
and belongs to the phenomena of the solar allegory. In the secondary
stage this is applied to the soul, and becomes eschatological. In the
myth, Typhon and the conspirators prepare a feast, at which he betrays
Osiris. In perfect keeping with the story as told by Plutarch we
have the passage, 11 Yea, mine own familiar friend, in whom I trusted,
which did eat of my bread, hath lifted up, or magnified, the heel against
me." 6 The heel denotes that hindward part by which Typhon was
typified. This is a supposed prophecy of the betrayal by Judas, and
the subject of the Last Supper. There is one origin for both.

u I am a worm and no man," says the speaker in Psalm xxii. 6.
~' I am that crawling reptz'le," cries the Osirian in the eighth abode. 7
This is said 11 i1z the place of dismissing peace, the great and terrible place
of the waters." Again we read, '' The channels of waters were seen
and the foundations of the world were discovered at thy rebuke, 0
Lord, at the blast of the breath of thy nostrils." 8 " He sent from
above, he took me, he drew me out of many waters. He delivered
me from my strong enemy, and from them which hated me." 9 "Thou
didst divide the sea by thy strength ; thou brakest the heads of the
dragons in the waters. Thou brakest the heads of leviathan in pieces,
and gavest him to be meat to the people inhabiting the wilderness." 10
The Osirian exclaims: "Hail I thou who art over the gods. Hail I
thou who hast cttt in pieces the Scorner and strangled the Apophis." 11
Horus smites the wicked, the enemies of Osiris. "Horus smites off
t/zeir heads to heaven for the fowls ; their thighs to the earth for wild
beasts, to the water for the .fis/zes. '' 12
The subject-matter of the Ritual is obvious in the Second Psalm.
It is the parallel to the assembling of the Typhonian Sami, who set
themselves against the anointed son, Horus, and against Osiris, the
lord and father. The wicked conspirators are represented by the
heathen, and the netherworld by the uttermost parts of the earth.
1
4

7
10

Ps. vii. I4-I5

Ps. xxv. IS.
Ch. ex.
Ps. lxxiv. I31 14.

2
6
8
11

Ps. lxxiv. 20.

Ps. cxxiv. 7
Ps. xviii. I 5
Ch. xv.

a Ps. xxii. I6.

Ps. xli. g.
9 Ps. xviif. I6, 17,
12 Ch. cxxxiv.
6

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

97

The oppon~nts say, "Let us break their bands asunder and cast away
their cords from us." In the Ritual the conqueror of the Apophis and
the Sami says: "Apophis is overthrown, their _cords bind tlze south,
north, east, and west. Their cords are o1z him. Akar has overthrown
him ; H ar-ru-bah has knotted }tim. The sun is at peace; he goeth fortlz
in peace. The Apophzs and the accusers of the sun fail." 1 "Kiss the
Son, lest he be angry," says the Psalmist. " Give ye to lzim glory,
ascribe ye it to him," says the Osirian. 2 In a moment of exultation
the Psalmist exclaims, "The heathen are sunk down in the pit they
made; in the net which they hid is their own foot taken." 3 The
word Gevi ('l)), rendered heathen, answers to the Egyptian Khefi,
who are the godless, the Typhonians, the licrs-in-wait of the
Amenti, the conspirators against the solar god. They are the Khefi
b~cause in the abyss of the north, the lower region, and thus the
name applies to the people of the isles of the north, or the hinder
part (,)). "The kings of the earth take counsel together against the Lord
and against his Anointed," in the Psalm ; and in the Ritual these are
the Typhonian Sami, who conspire against Osiris, the Lord, and his
anointed Son, Horus, who is called the anointed, the holy child, the
redeemer, the justifier, the lord of life and eternal king. It is said,
"He sees his father Osiris. He makes a way through tlze darkness to
lzzs father Osiris. He is lzis beloved, he lzas come to see his father
Osiris/ he is .the son beloved of his father." 4 The Messiah 5 is made
to identify himself with the Anointed Son in the Psalms. "All
things must be fulfilled which were written in the Law of Moses,
and the Prophets and the Psalms, concerning me." This acknowledges that the nature of the Mcssiahship and the terms of its
fulfilment must be in accordance with those of the Psalms and the
"volume of the book written of" the Messiah therein referred to.
We read, 6 "When he bringeth in the first-begotten into the world h~
saith, And let all the Angels of God worship him." But in what
Scriptures? The passage is not found in the Hebrew at all; it was
added by the Seventy, the Greek translators, and the writer of thisEpistle quotes from their version. It was interpolated from other
scriptures extant in Egypt. Among the mystical phrases addressed
to Horus in the Ritual is, " The one orde1'ing his name to rule the gods
(or angels) zs Horus, tlze son of Osirzs, who has made himself a ruler
in the place of hzs father Osirzs." And when Osiris makes his transformation into Horus, his son, as a hawk of gold, it is said, "Osiris
_made the generation of Horus/ Osiris figured lzim. How was lze more
dignified than tlzose who belong to tlze beings of light, created with
him '!" 7
Ch. xxxix.
Ch; ix. Birch.
7 Ch. lxxviii.
VOL. IT.
1
4

2
5

Ch. xxxix.
Luke, xxiv. 44

3
6

Ps. ix. 15.

Heb. i. 6.
H

A BooK oF THE BEGINNINGS.

The prayers put into the mouth of David are uttered by Horus or
some other form of the sun-god in the original writings of which
Taht is the composer. It is the Son, the Anointed of the Lord,
who is properly the speaker, as in Psalm xiii., where he asks, "How
long shall mine enemy be exalted over me ? " The enemy triumphed
in turn over the sun-god during the passage of the darkness, and the
change from the old cycle to the new. The cry of the cross is the
same as the cry of the crossing, "My God, my God, why hast thou
forsaken me?" 1 uttered by the Redeemer in the depths, the suffering
sun of the underworld, the sun who was represented by the reptile
(Ref) writhing through the sloughing condition, whose cries are again
and again recognizable in the Psalms. " I am poured out like
water." 2 He is despoiled of his strength and stripped of his glory.
"They part my garments among them, and cast lots upon my
vesture." 3
One form of the divine sufferer is Har-pi-Khart. Kart means silent
as well as child. Har-pi-Khart is the dumb god, who opens not his
mouth, but points to it significantly. This is the speaker in Psalm
xxxix., who says, "I was dumb with silence. I held my peace from
good, and my sorrow was stirred." " I was dumb, I opened not my
mouth, because thou didst (it)." This was in presence of the wicked,
the enemy.
Psalm lxix. is entitled "To the chief musician upon SHESHENIM,"
and this is expressly a cry from the troubled region of Sesennu. It
is a prayer for salvation from the overwhelming waters ; and here it
should be pointed out that Seshenin (Eg.) is the name of the lilylotus, on which the young solar-god was up-borne from the mire of
the region of Sesennu. One of the transformations in the metamorphosis 4 is into the lily-lotus of the sun. The vignette shows the head
of the god issuing from the flower. The suffering Horus is likewise
borne up out of the waters upon the lotus. At Denderah, Horus
issuing from the Lotus-flower is designated the " living Soul of
Atum.'' 5
In the Psalm the cry is, "Save me, 0 God; for the waters are come
in unto (my) soul. I sink in d~ep mire (or the mire of the depth),
where (there is) no standing. I am come into deep waters, where the
floods overflow me." " Deliver me out of the mire, and let me not
sink . . . let not the waterflood overflow me, neither let the deep
swallow me up, and let not the pit shut her mouth upon me." That
is the sun of the waters in the TES, the mire, or primordial matter, as
represented by Har-pi-Khart on the lily; the breather out of the
waters called the "Lz'ly of the n-qstrz'l of the Su1t." "I am weary of
my crying " expresses the same character as Remi the weeper, of
whom more hereafter.
1
4

Ps. xxii. 1.
Ch. lxxxi.

2
5

3 Ps. xxii.
Ps. xxii. 14
Mariette, Dmderalt, ii. pl. 48, 49

18.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

. 99

The miry clay is one of the Talmudic na..mes of hell, corresponding

to the Egyptian lake of primordial matter, which iri. the ritual becomes the miry pool of the damned. Says the Osirian it} this place,
after struggling through, "I sta1zd and come forth from the mttd." 1
Osiris was the good shepherd ; he carried the crook in his hand.
The Psalmist exclaims, " The Lord is my shepherd, I shall not want ;
he maketh me to lie down in green pastures ; he leadeth me beside
the still waters ; " 2 the Lord is Tzer, the rock ; out of this rock flowed
the pure waters. "A 1.vell or jlo'W comes out of thy mouth," says the
speaker, in the Book of the Dead. " Tke ragi1zg bulls have not bem
stopped. I pass by them. I lie dowiZ. I go to him who dwells in the
fields traversing the dark11ess. I have sem my quiet Lord."
"Thy rod and thy staff they comfort me," 3 cries the Psalmist.
The User was borne in the hands of the Egyptian gods ; it was
their staff and rod of power. " Thou preparest a table before me in
the presence of mine enemies : thou. anointest my head with oil ; my
cup runneth over,"" is said by the Psalmist.
" I have received food off the table, and drunk libatz'ons at the evelltide. I have come to those who are itt the horizott witlt joy , glory has
bem gh'ett to me by tlwse who are itt the gate itt this mortal body," is
said by the spirit who has just passed through the enemies in the
valley of the shadow of death, and is rejoicing over his deliverance.5
"He maketh my feet like hind's (feet), and setteth me upon my high
places."
It is" God that girdeth me with strength, and maketh my way
perfect." 6
"111yface is in the shape of the divine hawk (the soarittg bird o/ soul).
My hind quarters are in t!ze ,shape of a hawk. I am the prepared by
!tis Lord. I go forth to tke gate (his way). I have seen Osirz's. I am
wrapped up by Itt's hands." 7
''Thy right hand hath holden me up, and thy gentleness hath made
me great." 8
"I have seett my quiet Lord.'' 9
In correspondence with these words spoken by the Horus or Soul
in the depths we find, "I have sem my father Osiris. I have been
made and emaned from hz's nostril." This is Horus of whom it is
said, "his hand is strotzg agaitzst his etzemies, supporter of ltz's fatlter,
snatched from tlte 1.uaters of his motlter, striking his e11emies, cor1'ecting the aggressors."
Some fragments of the books of Taht have descended to us in the
Divine Pymmzder of Hermes Trz'smegz'stus. 10 In these Taht is called
1
4

Ch. xcviii.
Ps. xxiii. S
Ch. lxxviii.

2
5

Ps. xxiii. I, 2 .
Ch. lxxix.
Ps. xviii. 3S

3
6

xxiii. 4
Ps. xviii. 32, 33
Ch. Ixxviii.

to Translated into English by Dr. Everard. Also Hennes Trismegiste. Tra

duction complete, par Louis Menard, with divers additional fragments.
H 2

----~_.....--..

---~--;--_..,.-~

--~-

IOO

.--;-...---~--

----

----------;--------~---.--

A BooK

OF THE

--.~---

---------

~-

BEGINNINGS.

the son of Saturn, 1 and in the Ritual he is Taht, otherwise Sut, who
was the first form of Hermes. Other notes of genuineness might be
cited. In introducing the Hymn of Regeneration, Hermes instructs
Taht, and says, " 0 Son, do thou, standing in the open air, worship,
looking to the North ~Vind about t/ze going down of the Su1t, and to the
South when the Smz ariseth," which is according to the earliest orienting,
when the two, Heavens were North and South in the pre-solar reckoning.
This Hymn, or Holy Speech, is one of the Psalms of Taht.
'
"Let all t/ze Nature of the world mtertain t/ze hearing of this Hymn.
Be opened, 0 Earth, and let all the Treasu1'e of the Rain be opened.
You Trees tremble not, for I will sing, and praise the Lord of the
C1'eation, and the All, and the One.
Be opened you Heavens, ye Winds stand still, and let t/ze immortal
Circle of God receive these words,
For I will sing, and praise him that created all t/zings, that fixed the
Earth, and hung up .the Heavens, and commanded the sweet W titer to
come out of the Ocean, into all tlze World inhabited, and not inhabited,
to the use and nourishment of all things, or men.
That commanded the fire to shine for every action, both to Gods and Men.
Let us altogether give him blessing, which rideth upon the Heavens,
the Creator of all Nature.
This is he, that is the Eye of the Mind, and Will; accept the praise of
my Po'l:Vers.
0 all ye Powers that are in me, praise the One, and the All.
. Sing together with my Will, all you Powers that are in me.
0 Holy Know/edge, beit!g enlightened by thee, I magnify the intelligible Light, and rejoice in the :Joy of the Mind.
All my Powers sing praise with me, and thou my Continence, sing
praise my Righteousness by me; praise that whiclt is righteous.
0 Communion which is in me, praise the All.
. By me the Truth sings praise to the Truth, the Good praiseth the Good.
0 Life, 0 Light,from us unto you comes this praise and tlzanksgiving.
1 give thanks unto thee, 0 Father, the operation or act of my Powers.
I give thanks unto thee, 0 God, the Power of my operations.
By me thy Word sings praise unto thee, receive by me this reasonable
(or verbal) Sacrifice in words.
, The powers that are in me cry these things, they praise tlze All, they
fulfil thy Will; thy Will and Counsel is from thee unto thee.
0 All, receive a reasonable Sacrifice from all things.
0 Life, save all that is in us; 0 Lz''ght enlighten, 0 God the Spirit;
for the Mind guideth (or feedeth) the Word: 0 Spirit-bearing Workman.
Thou art God, thy Man crieth these things unto thee, by the Fire, by
the Air, by tke Earth, by the Water, by the Spirit, by thy Creatures.
Fro1n eternity I have found (means to) bless and praise thee, and I
have wlzat I seek, for I rest in thy Will."
1.

Book iv. ver. 14.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

101

But, to return to the Hebrew writings. In the Book of Job, the

palace of the prince of glory is juxtaposed with the Mishkan of
the wicked. 1 '' Ye say, 'Where (is) the house of the prince? and
where are the dwelling-places of the wicked ? ' " The house of the
prince in the Ritual is called the Palace of the Great House, in the
region of the hill. The dwellings of the wicked were in the ten Kars
or hells of the damned. The Meskhen was the Purgatory.
The son, as Repa and heir-apparent, the prince of peace, the
. anointed one, had various impersonations in Egyptian mythology,
as Horus, Khunsu, and Iu-em-hept. One of these is represented
in the Hebrew mythology by Solomon, the son of David. Khunsu,
in relation to Taht or the moon, is the lunar son, who fulfils and
completes the double circle of sun and moon. As the solar son
he is the child of Amen-Ra. Taht bears on his head. the half
circle of the moon ; Khunsu carries on his the full round. He is
the fulfiller. And this is the significance of . Solomon's name.
Shalom (oS~) means to complete, finish, bring to an end, perfect
the whole work begun by some forerunner supposed to be the antetype. The meaning of peace is subsidiary to and dependent on this
sense of perfecting some work, and completing and finishing the
whole. This is done. by the son Khunsu, in fulfilling t.he soli-lunar
circle at the vernal equinox. One of Khunsu's titles is Nefer-hept.
Hept means peace; Nefer may be read the good, perfect, plant,
youth. The Nefer~hept is really the Hebrew prince of peace, or, as
Solomon is designated in the Song of Songs, "the king to whom
peace belongs." He is also called the "king of peace with the crown." 2
And as Nefer is the crown, Nefer-hept is the crowned of peace,
i.e. the king of peace, synonymous with Solomon, the king of peace
with the crown.
The seventy-second Psalm is called a Psalm for Solomon, and the
speaker says, " Give the king thy judgments, and thy righteousness
to the king's son." 3 Taht was the signer of the sentences passed on
the souls of the dead in the hall of the Two Truths. And in praise
of the son it is proclaimed with great appropriateness, "In his days
shall the righteous flourish so long as the moon endureth." 4 That is
the primary imagery. " I will make the horn of David to bud; I
have ordained a lamp for mine anointed.". 5 The hom of the new
moon is borne by Taht ; the lamp of the full moon by Khunsu. It
cannot be shown that Khunsu was considered to be the son of Taht,
although he is the lunar child, and carries the full moon on his head.;
but the son in whom the soli-lunar types were both united was
Khunsu, the prince of peace, who in the Hebrew myths is Solomon,
the son of David.
Jeremiah (xxiii. 5, 6) exclaims: "Behold, the days come, saith the
Job, xxi. z8.
3
v. !,

..
v. vn.

In the Sohar.Ps. cxxxii. 1 7

102

A BooK oF THE BEGINNINGS.

Lord, that I will raise unto David a righteous branch, and a king
shall reign and prosper, and shall execute judgment and justice
in the earth. In his days Judah shall be saved, and Israel shall dwell
safely : and this is his name whereby he shall be called, J ahveh-Tzidkenu," rendered, the Lord our righteousness. It has been hitherto
assumed that TZIDKENU was to be derived from i',~, with suffix
pronoun ') (enu) for "our." Thus, if we read Jahveh as the lord,
Jahveh-Tzidkenu is the lord our Tzidek, as in the name of Melchize~
d<;!k. But there are two passages 1 referring to Jehovah-Tzidkenu.
In the first there is to be a king, who is the branch, the Egyptian
Repa, called Jehovah-TZIDKENU, and in the second it is Jerusalem
which is to be called TZIDKENU, the passage being literally, "and
this he shall call Iter, Jehovah-TZIDKENU." Jerusalem can hardly
be designated the Lord our Righteousness as well as the Branch !
Therefore we need a form of the word which will include both in
its meaning. This may be found in the Egyptian as SUTKENNUI.

St

kn

Sutkennui has the meaning of accompanying, conjoining, going

together. 2
TZIDKENU, on any interpretation, applies to two personages and
sexes, and these can be derived from the name, if Egyptian, for
Sut expresses the necessary conjunction and going together, and
KENNU is the name of both the child and a concubine. Sut, the
child, was accompanied by the genitrix long before the fatherhood was established, the self-begotten being the earliest form of the
divine son. But now the son and the mother are to be called after
the husband and father as Jehovah-Tzidkenu. In one sense Jehovah~
Tzidkenu would be Jehovah in conjunction with Jerusalem. In
another, the Tzidkenu would be the feminine, accompanied by the
male god, the mother of the son, she who goes with him. The
genitrix is a necessity here, as this son is. to be the begotten one, the
anointed, the son of the father, not merely that effeminate child of
the mother who was the earlier type.
A son is to be born of David in Jerusalem, which represented the
Mount of the Equinox, and there the luni-solar child was to be
brought forth at the place of the luni-solar conjunction as SuTKENNlTI. The conjunction occurred where the sun, moon and star
of Horus met in the sign of the vernal equinox, as the Trinity in
unity. This can be read by the mythology, with David as the
representative of Taht. Taht was the moon~god, who built the ark
1

Jeremiah xxiii, 6, and xxxiii. 16, margin.

Papyms, Barker, 217, Brit. Mus,

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

103

of the lunar zodiac and established th~ month of the moon. Taht
is followed by a moon-god Khunsu, who is the child of both sun and
moon, the divinity of soli-lunar time. Khunsu is the Prince of Peace,
or Nefer-Hept. The Hebrew Khunsu is Solomon the son of David,
the promised luni-so.lar son. And here the Egyptian SUTKENNUI, to
accompany, is in perfect accordance with the typology. The son was
always of a twofold nature, whether stellar as Sut, or solar as Horus,
but the blending of the soli-lunar types in one, as Khunsu, was a particular form of accompanying and of presenting the twin nature of
the TZIDKENU BIFORMIS; it was the latest and most perfect fulfilment of the sonship in which the dual nature was reproduced.
Khunsu was the branch personified, in token whereof he carried the
branch of the Thirty Years, the number of the Messiah-Son. The VULGATE renders the branch 1 by ORIENS, that is Horus of Egypt, the
solar form of the son. But the branch of David promised to him, in
the character of Taht the moon-god, is the soli-lunar son who was
Khunsu, the N efer-hept or Perfect Peace in Egypt, and Solomon in
Israel. The allegorical nature of the passage and its celestial relationship is proved by what follows respecting the land of Egypt and the
north. The days are to come when they shall no longer say, the
Lord led them up out of Egypt, but out of the North.
,
The north is Khept, the Egypt of the heavens, and the allusion is
to the beginning in and with the north, the Great Bear and the superseding of Sut by Taht who was again followed by Khunsu the Iunisolar son, as the branch of Amen-Ra and Maut.
When the wonderful child is born to Lamech in the Book of Enoch, 2
Enoch says, " the Lord will effect a new thing upon the earth."
The \Vonderful Child in this instance was Noah, who initiated the
new order of things after the fall in heaven and the flood on earth.
The first of these 7.uoudeifu!s (o~~El) was Sut-Anush, the wolf-hound or
dog-star type of the son, the earliest male builder of the celestial
temple. Next came Sut-Har, the sun-and-sirius type; then Taht
the lunar type, and lastly Khunsu who united the lunar and solar
cycles in one cult, as did Iu-em-hept in another, and Solomon
in Israel. Each of the last three was a re-builder of the temple in
heaven, the perfecter of the work begun by their predecessors.
So far from this being matter of prophecy applying to Jesus Christ,
it had been already fulfilled in Khunsu, the Egyptian TZIDKENU or
double god, who, according to Macrobius, 3 was primeval among the
Egyptians, but who is stated by Herodotus to belong to the order
of the twelve great gods of Egypt. He appears on a tablet of the
eighteenth dynasty which was found by General Vyse in the quarries
of Tourah, where he is called the eldest son of Amen.
The Hiram King of Tyre, who in the Hebrew myths and masonic
mysteries is associated with Solomon as co-builder of the temple, is
1

Zech. vi.

12.

Ch. cv.

Saturn, i.

20.

104

A BooK

oF

THE

BEGINNINGS.

doubtless a form of the Har, Horus, Oriens, the solar half of the lunisolar god found in Khunsu ; this is corroborated by the conjunction
of Solomon and Hiram, in fitting out the fleet for India or the south
(Khentu). Another personification of the Har-Sun may be found in
Solomon's brother Adoni-Jah, who is Jah-Adonai, the Hebrew solar
A don.
Solomon is reputed to have made gold as common as stones in the
streets of Jerusalem. It was the same moonshine and solar gold,
however, that the Gaelic Khunsu, Con, stole from the giants in the
underworld, the golden light which they brought up after vanquishing
the powers of darkness. 1
David continues the character of Taht in several directions.
Taht, who supports the "right shoulder of Osiris" in Skhem, or
the Khem (shrine), is also the opener of the door of the shrine,
called Skhem, or the Khem. 2 This character of Taht, as the
opener, is typified by the key of David. "And to the angel of the
church in Philadelphia write : These things saith he that is holy,
he that is true, he that hath the key of David, he that openeth, and
no man shutteth; and shutteth and no man openeth." 3 This was the
two-faced Janus who carried the key, and was called the opener and
the shutter, Patulcius and Clusius. The key of David is spoken of
by Isaiah 4 as being committed to Eliakim, the son of Hilkiah.
"And the key of the house of David will I lay upon his shoulder;
so he shall open, and none shall shut; and he shall shut, and none
shall open; and he shall be for a glorious throne to his father's house,
and they shall hang upon him all the glory of his father's house."
It may be noted that Eliakim corresponds to Har (Ar or El) of
the shrine, the Egyptian Khem ; he shuts the shrine which his
brother Har, the younger, opens, and these two in unity are the
shutter and opener who is personified in Janus. The place of
shutting was in Skhem ; that of opening in Apt, the birthplace, on
the horizon of which the mount of peace, Aru-Salem, and Bethlehem as the house of David, formed the dual image corresponding to
the Two Truths, two bringers-forth, two horizons, two Horuses, or
the dualluni-solar Khunsu.
In the Midrash Tillim 5 there is a Hebrew legend, which relates
that David was once keeping his sheep when he was carried up to
heaven on the back of a colossal rhinoceros, and delivered from his
perilous position through the help of a lion. Whereupon he vowed
to build a temple to God that should be of the dimensions of the
1 The present writer is not concerned to deny that there ever was an historical
Hebrew David or Solomon. These are common names in Israel. All he has to
do with are the earliest personages so named, and these he holds to be entirely
mythical. The first twelve tribes that Solomon reigned over were zodiacal, and
the RIDDLES (i11'n), said to have been extant in the time of Josephus, doubtless
belonged to the astronomical allegory. Cf. Psalm lxxviii.
4 xxii. 20-24.
2 Rit. ch. i.
3 Rev. iii. 75 Fol. zr, col. 2.

EGYPTIAN ORIGINES iN THE HEBREW ScRIPTUREs.

105

animal's horn. It has been imagined that the Rabbinical writers based
this on the passage in Psalm xxii. 21 : "Save me ftom the lion's
mouth: for thou hast heard me from the horns of the unicorns."
The present writer sees in it one of those fragments of Egyptian
mythology found in the Talmudic writings in the same stage of
decadence
our folklore and faeryology. David is the Hebrew
Taht, the moon-god, who in the Ritual 1 takes credit for first building
the ark of Sekari, i.e. of forming a zodiacal circle, which afterwards
became solar. An enormous horn was the type of Typhon, the
unicorn or hippopotamus, and is often alluded to. Sut-Typhon
preceded Taht as the time-keeper and announcer in heaven under
the types of Sothis and the Great Bear. Also it can be shown that
Typhon, the genitrix, as Ta-urt was continued in Astarte, the horned,
as a luna.r goddess, who preceded Taht, the male divinity of the
moon. David borne on the back of the image of Typhon is the
exact replica of Taht, otherwise or formerly Sut ; 2 and when the
circle was made, and the first four cardinal points were established,
the lion was keeper of the corner where the sun was at the beginning
of the year of the inundation ; and this sign was a starting-point for
Taht, or David, in building the new temple of the heavens, formed
of the twenty-eight lunar signs. But when the luni-solar zodiac,
or temple, was built, we find Taht seated in the sign of Cancer, as
Hermanubis, at the place of the summer solstice. The final temple of
the heavens was finished by Solomon, or Kbunsu, the luni-solar son,
according to the pattern left him by David, or Taht. He filled in
and completed that which had been previously outlined. The same
mythical matter may be found in the contention of our " Lion and the
Unicorn," who fought each other for the supremacy until they became
reconciled at last in their embrace of the British Crown. .The
Lion is supposed to have beaten the Unicorn, whether the struggles
were "up and down " the garden or the town.
A Rabbinical tradition affirms that before the destruction of the
Temple the Holy One played with Leviathan,.but since that event
He plays with it no more. This is supposed to mean a temple built
in Jerusalem, but refers to the Temple in the Heavens. The Holy
One was the Manifester, the Anush who was first of all Sut, the
son of Typhon, of whom Leviathan, the female monster dwelling in
the deep, was one type. 3 The earliest temple was that of Sut
Typhon.
The Talmudic traditions go hack to the first time and circle of
the Great Bear, which was represented by the rhinoceros, hippopo. tamus, or Unicorn. Next the lion identifies the point of commencement in the Egyptian sacred year. David's temple was that of
Taht,the lunar measurer, and Solomon's represents that of. Khunsu,
or luni-solar time. The full moon carried on the head .of Khunsu
2 Rit. ch. xlii.
ICh.i.
3 Book o/ E1zoch, ch. lviii. 7

as

'

106

II'

A BooK oF THE BEGINNINGs.

still determines the time of Easter, or Astarte, in what may be

truly .termed the Sabean-luni-solar year of the metonic cycle, and
the golden numbers of the English Book of Common Prayer.
The names of Taht and David are similar without being identical,
and this also can be explained by their different relationship to the
double light, Taht, whose full name of Tahuti, shows he was the
bearer (Ta) of the Huti, the type of a dual light, from Hu, light,
and ti, two, or to duplicate. The Huti is a winged disk. The first
winged disk is lunar. Two ibises are given to Taht in the "Destruction des Hommes par les Dieux," 1 and these explain the sign of a
double-winged disk, which at times accompanies the name of this
god. The duality applies to the two halves of the lunation. The
luni-solar Hut (Huti) symbols another duality, that of the sun and
moon conjoined, as they were in Khunsu. This blending of the two
in one was represented by the Teb-Huti or winged disk, the emblem
of the lord of heaveri and giver of life. Khunsu, with the head of the
solar hawk bearing the lunar disk, is equivalent to the sign of the
Tebhut or winged disk, only he belongs to another divine dynasty.
The Tebhut, is the type of HIU and the later Iu of the Atum cult.
In Ta-huti the dual light is lunar. In the TEBHUT both lunar and
solar lights are conjoined. David represents the two blended together
in one, which is the meaning of his name of the JOINER, UN ITER,
or the United, and so this name of ,,, is the equivalent of Tebhut,
Tevhut, Tahut, or Taht, with the d1:1ality of Taht expre.ssed by the
two halves of the lunation, and that of David by the luni-solar unity,
'
as it was in Iu of the Atum cult.
This duality was finally represented by the Son, who had both father
and mother, as the second Horus of the Osirian cult; Khunsu, the
luni-solar son of Amen-Ra and Maut, and by Iu the son (Su), the
Iu-su, son of Atum and Iusaas, at On in Egypt, the Iu-em-hept, who
comes with peace, and is the Solomon of that dynasty.
Another Egyptian form of the mythical father and son is found in
Ptah and Tum, also in Tum and his son IU-EM-HEPT, he who com_es
with and brings peace, as Iu means both to come and bring. He is
the issue of Neb-hept, the lady of peace. Iu-em-hept, as the Repa,
is the prince of peace, identical by title with Solomon, called the son

. of David.
In some respects I u-em-hept, who was also a form of the dual son,
offers a better original for the mythical Solomon, the Solomon known
to the Freemasons, for example, than even Khunsu. 'He was the
preacher who reappears in the Hebrew writings as Ecclesiasti.riis.
"I have heard the words of Iu-em-hept and Hartataf. It.fs said in
-z~-~-- their sayings,
"After all, what is prosperity? Their fenced walls are dilapidated.
Their houses are as that which has never ~xisted.
1

See Bib, Arch. vol, iv. pt. i. p. 15, note.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

107

"No man comes from thence, who tells of their sayings, who tells of
. their affairs, who encourages (?) our hearts. Y e go to the place
whence they return not. Strengthen thy heart to forget how thou
hast enjoyed thyself. Fulfil thy desire while thou livest. Put oils
upon thy head, clothe thyself with fine linen adorned with precious
metals, with the gifts(?) of God. Multiply thy good things; yield to
thy desire, fulfil thy desire with thy good things (whilst thou art)
upon earth, according to the dictation of thy heart. The day will
come to thee, when one hears not the voice, when the one who is at
rest hears not their voices (z'.e. of the mourners). Lamentations deliver not him who is in the tomb . . . . . . Feast in tranquillity, seeing
that there is no one who carries away his goods with him. Yea,
behold, none who goes (thither) comes back again.'' 1
These are some of the sayings of the Preacher known to us in
Ecclesiastes, ascribed to King Solomon.
"Go thy way, eat thy bread with joy, and drink thy wine with a
merry heart, for God now acc-epteth thy works. Let thy garments
be always white, and let thy head lack no ointment . . . . for there is
no work, nor device, nor knowledge, nor wisdom in the grave whither
thou goest." 2
The Egyptian theme is that of the words which Herodotus tells
us were pronounced at feasts when the mummy image was carried
round and presented to each person with the expression, " Look upon
this! then drink, and rejoice, for thou shalt be as this is."
The song in the Harris Papyrus (500) is said to be taken from the
House of King Antuf, and must therefore be as early as the eleventh
dynasty.
How ancient are some of the Egyptian Books of Proverbs and
collections of wise sayings may be partially gauged by the most
ancient book in the world, the precepts and maxims of Ptah-hept in
the Prisse Papyrus, which dates as far back as the time of King AssaTat-Ka-Ra 3 of the fifth dynasty. It is betwixt five and six thousand
years old, and, at that distance of time, appeals to the authority of
t!te mzdmt.s just as we may appeal to IT as a-venerable work of antiquity. In this same Papyrus (Prisse) is also found the 5th commandment of the Mosaic Law: "Honour thy father and thy mother" with
the promise annexed " that thy days may be long in the land."
The Apocryphal Book of Ecclesiasticus called the Wisdom of
Jesus, the Son of Sirach OR Ecclesiasticus, is admitted in the Prologue
to be an Egyptian work brought out of Egypt. Here the Preacher
is identified as Jesus. In the Hebrew collection the Preacher becomes the typical wise man, as Solomon, or Ecclesiasticus. The
Solomon, whose name signifies Peace, is one with lu-em-hept, who
approaches with peace, to whom tqe wise sayings are attributE:d

! Ecc.
Tran~. of the Society of Blblz'cal A1chCl'o!. vol. iii. p. 386.
Brugsch, Pl. iv. scutcheon 40.
Ix. 7-10.

108

BooK oF THE

BEGINNINGS.

in Egypt. In the Wisdom of Solomon it is written, "In the long

garme1tt was the whole worl<;l." 1 The long garment is typical .
of the learned, the Ecclesiastic. And Iu-em-hept is portrayed on
the monuments as the wearer of the long garment ; he is Ecclesiasticus, the Preacher, or Word, personified. The Book of Ecclesiasticus
is the "wisdom of yesus the son of Sirach." The account rendered
of it in the "Prologue made by an uncertain Author" is that this
Jesus was the son of Sirach, who was also a son of Jesus, the grandfather of Jesus. On one particular line of descent in the divine
dynasties Ptah is called "Atef-Atef," father of the fathers of the gods.
His son Tum is the divine father, and Iu-em-hept is HIS son. Thus
we have the grandfather, father, and son. But Ptah as a son was the
first Jesus on this line of descent, that is the Iu-su, or son who comes.
He is the Iu or Au in the form of an embryo. Ptah is the father of
Tum the second Iu-su, and thus genealogically Iu-em-hept, the third
Jesus, is the grandson of Ptah in Egyptian_ mythology. This relationship of I usu to Ptah is manifested in a prayer of Jesus the son of
Sirach,2 "I called upon the Lord the Father of my Lord;" this was in
trouble, when he called from the "depth of the belly of hell," or in
passing through the Ai:nenti. The true reading of this is, I, Iu-su,
called upon Ptah the father of my father Tum, the Lord of An. He
had been in the "depth of the belly of hell," his life was " near to the
hell beneath," that was in the solar passage through the Amenti or
Hades, where lurked the liers-in-wait, and Sut or Satan the Apophis
was the accuser, and utterer of "lying words." The accusations
against him are made by the " unclean," the "unrighteous" tongue
of Typhon, just as in the Ritual,3 This is in a prayer of Jesus or
Iusu, he who comes from. the belly of Hades in the new birth.
I u-em-hept, he who comes with peace, then, is claimed to be a prototype of the Jewish Solomon, the impersonation of peace. "Solomon
reigned in a peaceable time. God made all quiet round about him,
that he might build an house in his name, and prepare his sanctuary for
ever. How wise wast thou in thy youth. Thy soul covered the whole
earth and thou filledst it with dark parables. Thy name went far into
the islands, and for thy peace thou wast beloved." 4 Of Iu-em-hept
(or Nefer-Tum) the gods say, "Hail to thee coming, approaching in (or
with) peace." 5
In. an inscription copied by M. Diimichen 6 it is said that a certain
part of the Temple of Edfou was "restored as it is in the book of the
mod~l of a temple composed by the Chief Kher-heb, Prince Iu-emhept, eldest son of Ptah." In this inscription the Kherheb or modeller
of the Temple, the original designer, would be Iu-em-hept, to whom
various arts and sciences were ascribed, including poetry, healing, and
building. And in this we have another prototype o( Solomon as the
I

...

xvm. 24.
Ecc. xlvii.

Ecc. li.
Rit. ch. I 5-

3
6

Ecc. ch. li. 5-10.

Tempel Inschriftm, i. Pl. 97

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

109

builder of the_ Temple in Israel according to a book of the model

ascribed to David.
One more quotation will show that the canonical writings in which
Wisdom figures as the chief character are of Egyptian origin, and not
only those that have been excluded as Apocrypha. In this passage
_ wisdom is personified as Hathor, who is nearly one of the oldest of
Egypt's divinities. It is but a fragment, but all essence of the kind
of utterances assigned to Solomon and IU-EM-HEP~ the Preacher.
"I walked in the way of Hathor, her fear was in me (lit. my limbs).
My heart bid me to do her pleasure. I was found acceptable to her."
" When I was a child, not knowing how to declare the truth (i.e.
distinguish good from evil, truth from falsehood) my heart bid me
;:tdopt _the sistrum (i.e. the badge of Hathor). .God was pleased with
it, the good ruler made me rejoice, he gave me this gift to walk in his
way (or according to his rule).
"Lead your wives to her truly to walk in the ways of the queen of
the gods ; it is more blessed than any other way; lead them in her
way." 1
Celsus, as reported by Origen, refused to admit the antiquity of
the Hebrew Scriptures, and affirmed that they were borrowed from
the Egyptians. Much more might be added to show that they
contain reproductions of the most ancient Hermean matter. In
the first chapter of the Ritual we read: "Oft, openers of roads I
oh, guides of paths to the soul made in the abode of the Osiris I
open ye the roads, level ye the paths to yourselves for the Osiris." 2
This is the voice of him that crieth in the wilderness referred
to and quoted by Isaiah: 3 "The voice of him that crieth in the
wilderness, prepare ye the way of the Lord, make straight in the
desert a highway for our God.
Every valley shall be exalted
(levelled upward), and the crooked shall be made straight, and the
rough places plain." In Isaiah we only get the symbolical language
with no clue to the subject-matter, and so it was held to be prophecy.
_This is assumed to be applicable to John the Baptist, and when we
come to the Gospel of Matthew we find the actual proved by the
prophetical, whereas the voice of one crying in the wilderness, an4 the
very words it uttered, belong to the solar allegory, and are written
in the first chapter of the Ritual, called the "Manifestation to
Light." The scene is in the Hades, the wilderness of the underThe messenger is Taht, who accompanies the Horus
world.
through the desert of the dead: He is the mouth of the gods
whereby the promises to souls were announced and made known,
as Isaiah has it, by the "Mouth of the Lord." 4 It is by Taht,
who is the Mouth of the Lord, that the deceased addresses the
gods in the appeal to make the paths straight and level up to
1
2

Goodwin, Trans. of the Society of Bib. Archceol. vol. ii. p. 356.

3 xi. 3 and 4
4 _ Is. xi. 5.
Birch, Rit. ch. i.

'i

I 10

BooK

oF

THE

BEGINNINGs.

the divine abode. One form or name of Taht, the messenger in

the lower world, is that of Aan, who is designated the "Preparer
of the Way of the other World," and with whom we have, later, to
identify the messenger John as the crier in the wilderness. Enough
at present, to show that the so-called prophet is quoting the Egyptian
Ritual,-quoting the words of Taht, who is there proclaimed to be the
Messenger in the day of "calling the world," and who is the Mouth
of the gods personified, the announcer of Horus, the son, who is the
glory of the lord (Osiris) revealed. The so-called witness to Christ in
the Psalms, and the testimony to the Saviour in the "Prophets," do
but refer to the anointed son, the lu-Su of Egyptian mythology,
whose nature and significance can only be understood by the matter
being once more related to the primary phenomena upon which that
mythology was founded.
Here, again, is a group of quotations_from the" Hymn to the Nile." 1
The resemblance between this hymn and the Psalms is particularly
striking. It was written by Enna the scribe, author of the Two Brothers,
in the time of Merenptah, a supposed contemporary of Moses:" He maketit !tis mig!tt a buckler." 2 He is not graven i1z marble." s
"lie is not beheld." 4 " There is ?to building tlzat can contain him." s
" There is 1w counsellor in thy heart." 6 "Every eye is satisfied wit!t
him." 1
The Epistle of Jude, for instance, contains a couple of waifs and
strays from ancient writings. Jude quotes a passage from the Book of
Enoch, found in Chapter 2: " Behold, he comes with ten thousand of
his saints, to execute judgment upon them, and destroy the wicked,
and reprove all the fleshly, for every thing which the sinful and
ungodly have done and committed against him." Again, he says:
" Michael, the archangel, when contending with the devil, he disputed
about the body of Moses." 8
And in the Ritual, we read," I am washed with the same water in whiclt U1t-Nejer (the good
being) washes' when !te disputes 'With Sut (Satan) tlzat justification
should be made to Un-Nefer, t!te;itstified (11aklzeru)."
One form of Horus the good being, Har-Makhu, the sun of the
horizon, is the prototype of Micha-El, the Lord of our autumnal
equinox (or horizon) called Michaelmas. His dispute with Satan
over the Osirian is identical with that of Michael about the body of
Moses. This dispute of Horus and Satan was annual.
\Ve have the best reserved until the last. An inscription has been
copied by M. Naville from the so-called Chamber of the Cow, in the
tomb of Seti the First; it is unfortunately designated by him " The
1

lly11m to tlte Nile, Records of the Past, vol. iv. p. 107.

4 Cf. John, i. 1.8.
Cf. Acts, xvii. 29.
7 Cf. Ps. xvii. 15.
Cf. Is. xi. 13-14.

2
5
8

Cf. Ps. xviii. 2.

Cf. 1 Kings, viii. 27.
Jude, ix.

:J

EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs.

1r I

Destruction of Mankind," which turns a mythical figure into modern

fact. It is one of the most precious of the creation allegories,-a
legend of the god Ra, who is said to have existed before the raising
of the firmament, or the mapping out of the heavens. The inscription is a portion of the " Books of the Prophet, or Horoscopus," of
which there were four necessary to be known. This is shown by a
rubric at the end.
When Taht reads this particular book to Ra he purifies himself
during nine days; prophets and men must do the same. There is a
destruction of some mythical race (Rut); Ra complains that the beings
who were born of himself utter words against him. "Speak to me," he
says to the assembled hearers; "'What you will do in this case: behold
I !ta'l!e waited and have ?tot destroyed them until I slzall have heard what
)'Ott !tave to say. Behold, they are rwming a'Wa)l over the whole land, and
their hearts are afraid."
They answer-" May thy face allow us to go, a11d we shall smite tlzose
who plot evil things, thy memies, and let none remain among them."
The god says, "Go as Hathor !''
This is repeated in the worship of the golden calf. 1 In that story
the "Lord said unto Moses," who was with him up in the mount, " Go
get thee down, for thy people which thou broughtest out of the land
of Egypt have corrupted themselves and turned aside out of the way
which I commanded. It is a stiff-necked people. Now therefore let
me alone that my wrath may wax hot against them, that I may consume them." Then follows an exterminating slaughter in the camp
of Israel. The "Lord said unto Moses, whoever hath sinned against
me, him will I blot out of my book," and "the Lord plagued the
people because they had made the calf."
In the Egyptian myth the destruction goes forth in the shape of
Hathor the goddess whose type was the heifer with the gilded horns,
the Golden Hathor who was the lady of mirth and music and the
dance, 2 who held the cords of love, and drew all hearts to "rise up and
play" whilst beating time on the tambourine. In the Hebrew adaptation Hathor or the golden calf is made the cause of the destruction,
the re-writers being desirous of turning a moral by means of the
myth.
" Go as Hathor," and "the goddess started, ordered to destroy mm
during three days of 1zavigation." She smote the men over the" whole
land." The god Ra says, "I sltall prevail over tltem and I shall complete their rztin.'' And "during several nights there was Sekhet trampling the blood under her feet far as Heracleopolis." "It is well done,"
says Ra. "I shall1zow protect mm on account of this. I raise my hand
to swear that I shall not dest1-oy men."
Hathor rejoices and says, "I have prevailed oz,en1ze1z and my heartls
pleased."
1

Ex. xxxii.

Birch, Gal. p. 19.

II2

BooK

oF

THE

BEGINNINGS.

The blood that has been shed is then mixed with the juice of fruit
to make a divine drink as in the Hindu churning of the ocean to produce the Amrit drink of immortality. This water of life is poured out
over the fields, and the goddess came at morning and finding the
fields covered with the water she drank to her satisfaction and was
fille_d. The meaning of the myth must remain in abeyance at present
as unnecessary for the purpose of comparison. Suffice it that it is so
remote as to belong to the pre-creation of time, the establishing and
mapping out of the heavens and the making of the moon. 1 In celebration of this deed of Hathor, the gracious goddess heifer-headed,
the Deity commands that libations of memorial are to be made to
her at every festival of the new year. "Hmce comes it that libations
are made at the festival of Hathor through all men since the days
of old." In the Hebrew account the calf is calcined and pounded
to powder, strewn on the water and the Israelites are made to drink of it.
Thus the festival of the heifer goddess was founded on the meaning
of the myth, and whatsoever was signified by the Water in the
original version was meant by the " water of separation " in the
Hebrew Ritual. Also the festival of the heifer go4;ess was kept in
Israel as it was in. Egypt, the difference being that the Hebrews
offered the red heifer, type of Typhon, and made a water of separation
with the ashes of it. And this which is commanded as a statute for
ever 2 has exactly the same symbolical significance as the drinking of
the water with the ashes of the golden calf infused in it, and both
with the drinking of the blood and juice of fruit. Ra then repents
him of the destruction and grows weary to be with men.
The walls of the tomb have been so mutilated as to destroy or
shatter some most important parts of the inscription. Enough however remains for us to see in dim outline that a drama of the creation
was represented briefly, and this has been expanded with numerous
details in the Mosaic record. Ra says he is so weary he cannot walk
and must have others to support him.
_ " Then was Nut seen carrying Ra on her back. They saw him on tlze
back of the Cow."
So Jahveh exults in having ridden on the neck of the fair heifer. 3
So the ark of the Lord of Israel was drawn by the two milch kine. 4
The god Ra, imaged by the solar orb, was borne between the horns of
Hathor. The Hebrew AGL-AH for the heifer renders the Egyptian
Akr-ah the cow of the lower region who carried the sun across the
waters of the abyss. Ra is described as descending to earth, "His
Majesty arrived in the sanctuary. The Cow . , , with them. The
earth was in darkness: when he gave light to the earth in t!ze morning.
Said by the majesty if t!ie god, Your sins are behind you, destruction of
enemies removes destruction. Said by the majesty of the-god, I have
1

Plates B and C.

N urn. xix. 9-

Hos. x.

II.

4 I

Sain. f.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

1 IJ

resolved to be lifted up. Who is it whom Nut will trust with it'! Said
by the mcyesty of the god, Remove me, carry me that I may see ; and the
ma;esty of the god saw the inner part (of the sanctuary), and he said, I
assemble and give possession of these multitudes of men. Said by the
ma;esty of the god, Let a field of rest extend itself: and there arose a field
of rest. Let the plants grow there: and there arose the field of Aaru.
Aaru or Aalu is usually called the Egyptian elysium. But this is to
dissipate and dim the definiteness of Egyptian thought.
The Aahru is the house with gates, thirty-six is the number, in the
house of Osiris/ founded on the thirty-six decans of the zodiac. The
creation of the fields of Aaru is the mapping out of the zodiacal circle.
Hence what follows ; "I establish as inhabitants all the beings which
are suspended in the sky, the stars I and Nut (our night) began to tremble
very strongly. Said by the maJesty of Ra; I assemble there (in the
fields of the thirty-six gates) the multitudes tltat they may celebrate thee:
and there arose the multitudes."
Then Shu is commanded to take Nut (night) and become the
guardian of those who live in the nocturnal sky. He is depicted in
the tomb in the ~osition of supporting the heaven of night, which is
in the shape of the Cow that carries the stars called living beings.
Next, Tinie (as Seb) is called into being, with his serpents, the symbols of cycles and periods, and instructions are given to him as father
in this newly-created land eternally. Then Taht is called, and his luminary, the moon, is created in the Jnferior sky of night to become the
nocturnal abode of Ra. Fuller particulars of this drama of creation
will be given hereafter. For the nonce we gather that after the great
destruction the deity determines on being lifted up amongst men and
entering a tabernacle or sanctuary, and the majesty of the god saw or
entered the inner part of this sanctuary. The sanctuary is set in the
heavens, in the thirty-six decans, and is the habitation of sun, moon,
and stars, and the range of their measured courses. This is the
sanctuary imitated in the emblematic tabernacle of the Exodus after
the pattern shown in the mount. The opening of the Egyptian inscription with all its lacunce is the living original of the Hebrew copy.
"The god (Ra) being by himself, after he has been established as king
of men and tlze gods together, there was . . . . (lacuna). His ma;esty
living and well in his old age. Hzs limbs of silver, his flesh of gold,
his articulations of genuine lapzs-lazuli. There was mankind. Said by
his ma;esty, living and well, to his followers, I call before my face Shu,
Tefnut, Seb, Nut, and the fathers and mothers who were with me when
I was still in Nun, and I prescribe to Nun, who brings his companions
with hi711-bring a small number of them, that the men may not see
them, and that their heart be not afraid. Thou shalt go with them into
the sanctuary, if they agree with it, until I shall go with Nun to the
place where I stand. W!ten those gods came, th"eJ' bowed down befote
1

VOL. II.

Rit. ch. 146-7.

I

A BoOI( oF THE BEGINNINGs.

14

his majesty himself, who spake in the presence of his father, of the elder
gods, of the creators of men, and of wise beings, and they spake -in his
presence, saying, Speak to us, that we may hear it." This is the
prologue that precedes the drama we have already glanced at.
"And they saw the God of Israel, and there was under his feet as
it were a paved work of a sapphire stone, as it were the body of
heaven in its clearness." 1 Blue stone, chiefly the lapis-lazuli, was in
Egypt a divine image. The articulations of the joints, or mouth,
or both,-the hieroglyphics used might warrant the emissiolls,-for
the utterances are said to be of Lapis Lazuli, MAAT, just as we should
say true blue. In another inscription the !zead of the God is of Lapis
Lazuli. Indeed the real stone was distinguished from the artificial,
as Khesbet-ma, or true blue. The blue stone was an image of the
azure heaven, a type of the eternal, made solid as it were for an
enduring foundation.
The Jewish elders saw God upon his sapphire throne; the elders
who accompanied Nun bowed down before the majesty of Ra, and
did speak in his presence.
The Lord of Israel, now established
alone, gave to Moses the tablets of stone, on which the law was
written by his own han?. The "articulations " (or utterances) of
Ra are of "genuine lapis-lazuli," the image of heaven in hue, and
of the texture of the eternal. The Hebrew name of the tables of
stone, Luch (n1~), is the Egyptian REKH, to speak, announce, declare,
acquaint, time, epoch. That which was the merest figure of speech
for the articulations of Ra and the true blue or genuine -lapis-lazuli,
enduring Khesbet-Maat, the stone of the goddess of the Two Truths,
has been reproduced in the Hebrew fiction as two veritable stone
tablets, engraven by the hand of God Himself. "And the tables
were the work of God, and the writing was the writing of God." 2
On this blue throne has J ahveh been established, a " God by himself," as "King of men and gods together." He reveals Himself face
to face with Moses, as Ra calls Shu before his face, and there are
three accompanying Moses into the mount, just as Tefnut, Seb, and
Nut are with Shu in the divine presence. And " he said unto Moses
Come up unto the Lord thou, and Aaron, Nadab, and Abihu, and
seventy of the elders of Israel, and worship ye afar off, and Moses
alone shall come near the Lord, but they shall not come nigh, neither
shall the people go up with them." In the Egyptia~ myth a small
number of the elders, as fathers and mothers, are to ascend with the
four. Nun takes the place of Moses, and goes alone with Shu,
Tefnut, Seb, and Nut, the four companions, into the mount. In
Egyptian mythology Shu is the son of Nun. In the Hebrew the son .
of Nun is Joshua. The parentage of Nun identifies the sonship of
Shu and Joshua.
In the destruction of mankind their blood is poured out over the
1

Ex. xxiv.

10.

Ex. xxxii. i6.

EGYPTIAN ORIGINEs IN THE HEBREW ScRIPTUREs.

1 15

land for the length of a three days' navigation. From this a drink
is to be concocted for the gods by mixing fruit with the blood.
"Said by the majesty of the god: Let them begin with Elephantine,
and bring to me fruits in quantity. And wlten the fruits had bem
brought they were given. Tlze Sekti of Helz'opolz's was grinding the
fmits whilst the priestesses poured the juice into vases, and the fruits
were put in vessels with the blood of men, and there were made seven
thousand pz'tchers of drink. And the majesty of Ra came wz'th the gods
to see ~he drink, and he said, It is well done all this. I shall now protect
men on account of this."
The myth has really nothing whatever to do with any destruction
of mankind. The beings destroyed are born of Ra, the god. It is
at bottom a legend of the primitive creation, and the language
used is founded on physiology. The mixture of fruit-juice and blood,
which is to be the future protection of the human race, is poured out
of the vessels, and the fields are entirely covered with what is termed
"the water." The avenging goddess, Hathor, came in the morning
and found the fields covered with water, and she was pleased with it,
and she drank to her satisfaction and went away satisfied, and she
saw no men. Then Ra said to her: "Come in peace, tlzou gracious
goddess, and there arose the young prz'estess of Amu. Said by the
majesty of Ra to the goddess (Hathor): I order that libations be made
to her (the young priestess of Amu) at every festival of the new year,
under the directions ofpriestesses, at the festival of Hathor, through all
men since the days of old."
The geographical Amu was at the extremity of the Delta, near
Lake Mareotis, in the last Western Nome, and in the district of the
Cow. The cow sign in the Planisphere is in the west, and Hathor,
the cow-headed, is goddess of the western hill. Amu signifies dates,
the place of the date-palms. M. Naville supposes the young goddess
of Amu to be Tefnut, in the cow-headed character of Hathor. But
the young goddess, a very young goddess, who was a form of Hathor,
is Shent. Shent is a name of the nose sign of breathing (as well as
Fent), and the nose and its actions were represented by the head of
a calf. Shent, the young cow-goddess, is the calf answering to the
golden calf worshipped by the Israelites. The mount of the west,
sacred to the cow-goddess, in the cow district, answers to Sinai, from
Shen, the point of turning in the circle, and place of the equinox.
Here is another instance which looks like a rendering of the hieroglyphics by some one who was ignorant of the mythical significance,
Sinai is the point at which the Israelites are described as turning in
theircourse. They turn away from the Lord; they turn aside to
worship the calf; they turn back to Egypt ; they bend the knee in
worship of the calf, and the word Shen, or Shena, has all these
meanings. Shen, to bend, turn away, deflect, twist and turn, bend
the knee, to blaspheme, be enchanted and bewitched. This one
I 2

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word would furnish the Hebrew story of the turning away at the
western point of turning in the domain of the cow, or rather of the
calf. The date-palms of Amu are also in Elim, where there were
se'l'enty palm-trees and twelve fountains of water.I
The goddess Mer is likewise found as a form of Hathor, bearing
the solar disk on "her fair neck," between the cow's horns.
The young goddess of Amu is represented in Israel by Miriam.
The pouring out of the blood to the extent of a three days' voyage
is a mythical mode of describing the Red Sea, a localized illustration
of which was the inundation of the Nile when it turned red, and was
under the protection of Mer-Seker, the Silent Mer, and was the image
of the mother source, as the Nile was considered to be when red, and
called Tesh-tesh, the inert (that is, feminine) form of Osiris. The
rejoicing of Hathor over the blood shed is paralleled by the song and
dance of Miriam over the destruction in th~ Red Sea. The bitter
waters of Marah, which were sweetened by the tree cast into them,
equates with the juice of the fruit poured into the blood of the Egyptian
myth. A covenant and a statute are made on the spot by Ra, who
orders that libation is to be made to the young goddess of Amu at
every festival of the new year at the time of the overflow of Nile.
In like manner the Lord of Israel makes for them a "statute and
an ordinance, and there he proved them." 2
The tree of healing is the tree of life, the male source as applied
by Isaiah, lvi. 3 : "Neither let the Eunuch say, I am a dry tree." In
the elder version this is represented as the fruit of the tree whose
juice was mingled with blood.
This bloody business of pouring out the vast crimson sea over
the fields is transacted in the middle of the night, just as in the
Hebrew story the blood was sprinkled on the lintels and the great
destruction was consummated at midnight. Again, it is the firstborn of Egypt who are represented as having been slain ; and in
the genuine myth the men who are destroyed are the first-born of all
creation, born of Ra himsel The blood shed by Ra and Hathor is
the blood of a covenant in making which Ra swears "I now raise my
hand that I shall not destroy men." He then commanded the blood to
be poured out of the vessels over the fields. That covenant, whatsoever its origin and significance, is obviously the prototype of the
Jewish blood-covenant. "And Moses took half of the blood and
put it in basins ; and half of the blood he sprinkled on the altar.
And he took the BOOK OF THE COVENANT and read." And "Moses
took the blood and sprinkled it on the people, and said, Behold the
blood of the covenant which the Lord hath made with you concerning
all these words." 3 The Egyptian myth concludes with the creation
of the heavens, the cycles and circles of Seb (time), the two halves of
the sky where the moon appears, crescent and full, the establishing of
1

N urn. xxxiii. 9

Ex. xv. 23-25.

Ex. xxiv. 6-8.

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

II

the Aahru, the houses and gates of the sun, and the habitations of the
stars. 1 The Aahru, as previously mentioned, consist of the Divisions
of the twelve signs. This, too, is modestly imitated by Moses, who
makes his zodiac by building an altar under the hill, and erecting
"twelve pillars according to the twelve tribes." 2
,
These things were the creations of Egypt, who alone can interpret
their true meaning for us. As such they are but myths of the profane
heathen mind; old wives' fables and "silly sooth" of the world's
childhood. But when reproduced in the records of God's own chosen
people they become the direct revelations of the Most High speaking
to a real man by word of mouth (uttering on Sinai what is found in
Egyptian tombs), the myth is transformed to miracle, the Word is
made flesh, the symbol fact, Ra's utterances of lapis-lazuli are turned
into two tablets of stone, the writings are divinely inspired, and
their fables become eternal truths on which are founded the first
revealed religion and the salvation of the human race. These
e_xtracts will show, however, that we are vastly indebted to the
Israelites for preserving the Egyptian writings, however tampered
with in the redaction. They also show to what a height the thought
of Egypt soared, and to what a depth it sounded ages on ages before
the Jewish people were an ethnological entity. This inscription gives
us hope that other extracts from the sacred books of Taht may be
still extant and recoverable hereafter.
TUT is the Egyptian word for speech, utterance, language, mouth,
tongue. This does not pass into Hebre,w as the common type-word
for language or speech, and the word Duth (n"'), a law, edict,
mandate, has been supposed to belong only to later Hebrew. Yet
the Jews' language is twice over expressly called Ihu-duth (n~"'~n~). 3
Not the (!~~) tongue of the Jews, but the Tut or speech of the
Jews, designated by the Egyptian name. "In those days also saw
f Jews that had married wives of Ashdod, of Ammon, and of Moab.
And their children spake half in the speech of Ashdod, and could not
speak in the Jews' language (n~"'~n~)."
"Then said Eliakim unto Rab-shakeh, Speak, I pray thee, to thy
servants in the Syrian language, for we understand it, and talk not
with us in the Jews' language in the ears of the peopJe that are
on the wall." 4
The speech of the Jews then is the Egyptian language _described
by name in Egyptian. The word TuT is abraded from Tahuti
(Thoth), who was the word, the mouth, tongue, and pen of the
gods, the divine scribe.
It is stated in the Mar Sutra 5 that the Pentateuch was originally
1 Records of the Past, vol. vi. p. 103, with Commentary on the Trans. of Bib.

Arch. vol. iv. pt. i.

8 Neh. xiii. 24.
2 Ex. xxiv. 4
4 2 Kings, xviii. 26
. 5 Sanhedr. xxi. B.
Deutsch, Remai11s, p. 423.

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given to Israel in the holy language and in the IBRI writing. It

was afterwards given to them in the Aramaic language and in the
ASHURITH writing, in the days of Ezra. Israel then adopted the
Ashurith writing and the holy language and left to the Samaritans
the Ibri writing and the Aramaic language. Here the holy language
means the most ancient, and that was Egyptian. Hebrew tells us
nothing of the meaning of Ibri or the nature of the form used. Ibri
only appears . as the proper name of a son of Merari,l But the
Egyptian scribe's palette, paint-pot, and reed-pen used for forming
the hieroglyphics on papyrus is an instrument called the RUI. Papu
is paper in Egyptian, and with RUI, the scribe's implements, we
obtain the word Papyri.
The Hebrew lBRI or Gabrith (n'i:JV)
writing, we may conclude was in the hieroglyphics of Kheb or Egypt.
Asha is a corner, and to meander or wind about. The hieroglyphic
ha ro shows that Asha means to wind not round but with corners,
that is, square. The hieroglyphic As is quadrangular. The mason's
square is a corner. Asha-ret is lwriting that meanders corner-wise
or what we term writing in the square Hebrew letter. Ashurith, the
writing in square characters, contains the same meaning in Hebrew,
derived from Ashur to be straight, rigid, the opposite of flowing, and
Auth (nl~), a sign, Ashur-auth, the square character. The Ashurith
writing in the hard form of Aga is spoken of as the Agarith
(Tli~~. pl. nli~~), 2 and Aka (Eg.), to twist with the sign of writing
corroborates the sense of Asha, the squared. The idea lurks in the
Hebrew Agn (p~) to be crooked, only it needs the hieroglyphic to show
the square form of the crook. The earliest method of registering the
circle was by the square of the four cardinal points, the corners. This
tells us the truth in the plainest manner that the Pentateuch was written
on papyrus by the scribe's pen, in the ancient hieroglyphics.
The sacred language and records were those of the hieroglyphics
written first in granite, with the chisel for a pen, by the patient scribes
of the monumental land. The hieroglyphics as secret signs gave to
the Egyptian writings their sacred character, and conferred the
authority of a canon. The Ibri writing and the holy language. doubly
identify the oldest Hebrew as Egyptian.
" Israel then selected the Ashurith writing and the holy language,
and left to the Iouomt the Ibri writing and the Aramaic language."
The Hebrews retained the ancient language with the square letter,
and left the earlier hieroglyphics to the lotroTai or those who were
unlearned and uninstructed in the later mode of writing. And who
are the lDIOTES ? is asked. "The Cuthim : (Samaritans). ''What
is the IBRI writing ? " "The Libonaah" (Samq.ritan).
The Hebrews have the name of Haphtaroth (mi~!:iil) for certain
writings or readings the nature of which has caused much speculation,
and it seems to me to be related to the hieroglyphic rolls. Deutsch
1 1

Chron. xxiv. 27.

Nehemiah, ii~ 79: and vi. 5, 17, 19..

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

119

says former investigators (Abudraham, Elias Levita, Vitingra, &c.)

almost unanimously trace the origin of the Hebrew Haphtaroth to the
Syrian persecutions during which all study of the Law was prohibited
and all copies of it that could be discovered were ruthlessly destroyed. 1
Deutsch thought the term applied to the kind of selections made to
be read during the exile. Frankel explained the word as meaning
an exordium. But in the parent language HAP means the hidden,
to conceal, hide, spy out secretly. HAPU is likewise a name for
the laws. Teruu denotes the roll of papyrus, drawing and colours
with the symbol of the hieroglyphic scribe. The Hebrew form of
the word, T AROTH, does but add the plural terminal which is Egyptian
as well as Hebrew, and we have the Teruu, the hieroglyphic rolls of
papyrus, whilst HAPHTAROTH denotes either the hidden papyrus
rolls or the papyrus rolls of the law. It thus appears on this showing,
that the Hebrews were still in possession of the papyri and possibly of the hieroglyphic writing which were preserved and read by
the learned when the better known copies of the law were destroyed.
Ezra is credited with founding the Great Synagogue, or men of the
Assembly, which succeeded in establishing the regular reading of the
Sacred Records, and with rewriting the law after the books had been
burnt. 2 " For thy Law is burnt, therefore no man knoweth the things
that are done of thee, or the works that shall begin."
This burning of the books is the destruction during the persecution
when the HAPHTAROTH come into notice. The Haphtaroth being the
secret papyrus rolls written in the sacred, that is hieroglyphicallanguage,
we now see that the work of Ezra, described with supernatural accompaniments, was that of re-translating the Law from the hieroglyphical
or IBRI writing into the Chaldee of Ashurith, or the square letter,
Ezra dictated the translation during forty days and nights, and the
five scribes wrote down what they were told by him, which they knew
not,3 as they did not understand the original characters. Ezra drew
on his "memory," which had been divinely strengthened for the work.
They wrote 240 books, or rather engraved 240 blocks of boxwood,
still the favourite for wood-engraving. In this description we see the
translator and his five amanuenses engaged in rendering the hidden
rolls or Haphtaroth into the common language, and possibly in
the square letter, although its introduction is considered to have
been later.
Ezra is described as "a scribe of the law of the God of heaven ; " 4
and a '' gemr" (,~~) rendered perfect. But the true meaning is not
found in the Hebrew. KEM (Eg.) means to discover, find, in the space
of an instant. The KEM-SEP belonged to a class of Egyptian experts,
and the GEMR was a kem-sep. KEM-RA (Eg.). denotes a discoverer
of formulce.
1

Remains, p.

320.

2 2

Esdras, ch. i. 4 ;
4 Ch. vii. 12.

Ez. xiv.

lb. ver. xlii.

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No marvel if in this process dislocated myths were remembered as

history; and Euhemerized; the fables of symbolism represented as
human facts, arid divine personages were re-cast in the mortal mould.
In this transfer the truth that was in the ancient parables when
rightly interpreted has at times been completely de-naturalized, whilst
that which has been naturalized in its place is true neither to fable nor
fact. It was here the obscuring cloud descended on the Ibri writings,
and we shall never see clear sky again in that direction until it has
passed away.
Fuerst insists that the Hebrew alphabet i_s not symbolical or
founded on picture writing. Nevertheless the characters represent
ideographs and are named in the ideographic, not in the phonetic
stage of writing. They are hieroglyphics turned into square letters.
Aleph, which denotes the ox or heifer, is in Phcenician the name of
the steer. The hieroglyphics will show us why. The Au (Eg.) is a
heifer or calf. Au has earlier forms in Khau, Kau or Kaf, just as
Aleph hard, is the English CALF. The Phcenician letter retained
the form of the head, with horns, but the hieroglyphic Au is
the hornless calf, the first figure of ox and cow. Therefore the
Aleph must be an ideographic hieroglyphic. The Beth :l corresponds to the hieroglyphic Par, and phonetic P. Beth is a house,
and the P (CJ) is the solar house, one half of the dual heaven. Gimel
l (called Gi) is said to be the camel, but one rather sees in it the
Egyptian KHI
modified.
The Khi is a water plant and Gima

(Ncl) is the papyrus rush, Koptic Kam, Talmudic Gmi, the rush,
in Egyptian Kam, a reed, and Kami the papyrus. It did not take
great ingenuity to convert the Egyptian T ~ into the Hebrew daleth

f l

(,) or the H's,

and into the Hebrew n and n. The H, however, is a modified K. This can be traced through the Greek and
Phcenician 8 back to the hieroglyphic Khi Q) called the sieve. The
Phcenician letters were derived from the Egyptian hieratic writing,
in which the h is a modified Khi. The principle of the sieve was
continued and retained in the cross-stroke of the H, and the Hebrew
He with the mappiq sign 1=1 is sounded hard like K, whilst the dot
preserves the cross-stroke of the modified sieve. The Vau , is said
to be a peg or nail, an emblem of bearing and carrying, and Fa
(Eg.) means to bear, and carry as the genitrix, whose name of Apt
signifies a peg. Also Au (Eg.) is a hook or means to nook and
fasten. But the vau or F of the hieratic, the demotic, the Phcenician
and the Greek alphabets, was taken from the cerastes or horned
snake, the hieroglyphic Fu ~ and visibly continued in the hieratic
or cursive writing as (' the Phcenician !.{ and '}J and the Greek 1
digamma from which in a reversed position was derived the roman F.
The homed snake is the likelier original of the Hebrew vau, especially

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTURES.

121

as vau has the numeral value of 6, and the hieroglyphic Fa 1s also

written with six snakes.l
In the hieroglyphics the mummy type and the black doll are
ideographs of SENN and SHEN, the statue; SENN, to found and
establish, SHEN, the mummy. The SAYIN or ZAIN is possibly a
form of the statue Senn. The }ad ., means a hand, and "It" in
the hieroglyphics is an ideographic hand. The Ta also is a hand.
The Kaf :I represents the hollow of the hand, the palma cava. The
hieroglyphic Kefa is a fist, a closed hand '0.
The Hebrew Kaf is
the hieroglyphic Kafa hollowed out. But the J ad has the numerical
value of ten, or two hands, and the Phrenician form of the letter
is evidently the Egyptian hieroglyphic for No. 10 ( n ) formed of two
hands clasped together, cut off at the wrists, and conventionalized.
The capital letterS!, of the English written alphabet, is apparently
derived from the hieroglyphic Peh, the tail of the lion(~). The
lion became the phonetic L of the Ptolemaic inscriptions. R and
L are interchangeable. In Chinese the L answers for the R ; in
Japanese the R for the L ; and here we have a remarkable connection between the two ; both appear to be derived from the lion.
The hieroglyphic Ru is a mouth, and tlie peh, or rump, is also a
mouth of the lioness. But there are two mouths, two pehs, two lions,
or a dual one. The Ruru is the horizon as the place of the two lions,
or the dual one. The horizon is double, one mouth in front and one
behind, represented by the double mouth of the lion.
Hence
the two mouths are figured by R and L, from which it appears
that the R and L meet as one in the lion, and are two as signs of
the duality of the lion of the double horizon. The lion was feminine
at first; doubly feminine, and later it was the male-female. The lion
of the hinder part, the north region is Shu-Anhar. He wears the
hinder part of the lion as his symbol. The lion or lioness of the
fore part is Tefnut Consequently the Ru (R), mouth, is feminine, and the L of the hinder part is masculine. This agrees with
the change in the name of the Rock of the Water from TSER, in the
time of Miriam, to SILA, under Moses, when he struck the rock.
The change from Miriam to Moses, from Tser to Sila, from female
to male, corresponds to the hieroglyphic nature of R and L when
both are derived from the lion. It is probable that the Hebrew
Lamed ~ is a conventionalized representation of the hiU:der part of
the lion, and not an oxgoad, as supposed. In the hieroglyphics theN
and M permute with the running water for the sign of both. In
Hebrew the letter Mim means a wave. The Egyptian symbol as an
ideograph of water is a visible wave vwwvw.NW; the plural of this
N forms the M, or Mim. The Hebrew Mim, in pronunciation, has
the twofold character of the dull labial and the strong nasal sound
1

Sharpe, Egyptian Inscriptions, 78.

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corresponding to the Egyptian duality of the water sign, and the unity
of origin for both letters. The Ayin v denotes an eye, and means
a fountain. The eye enclosed in the precinct is an ideographic An,
C<9 a pool with an eye. In AN was the fountain of the Two Truths
which may be denoted by the double strokes of the Hebrew Ayin.
AN was at the centre of the circle; this, too, is expressed by the
Phcenician Ayin 0. At this place (An) the eye was figured in the
Egyptian planisphere.
Pa, !,as a letter of the alphabet, means a mouth; the Greek ll is
interpreted in the same sense. Two different P's in the hieroglyphics
are pictographs of the open mouth, that of the lioness and the waterfowl. Another peh is the mons veneris, or mystic mouth.
The god Taht was formerly Sut. And in the hieroglyphics the TET
sign was the earlier TSET, the two letters .of one origin, answering
to the two gods. The Tet or Tset was a snake. The Hebrew
Tzade ~ has the look of a double-headed snake. Evidently it is the
same letter as the Coptic zeta or zida Z and English Z (Zed). The
Tzade has the numeral value of 90, being the ninth in the series of
tens, and the Coptic Theta or Tid a, has the value of No. 9 ; thus the
Tset and Tet are united in the double-headed Tzade. The doubleheaded serpent was finally expressed by the capital letter Z, and this
letter is the representative of the Z-shaped serpent, and interchanges
with it for the same sign on the Scottish stones. The Teth tl likewise
is said to mean a serpent and totwist and knot into each other, as serpents do. As the hieroglyphic serpent Tset becomes both a Tet and a
Zed in later language, it may have done so in the Hebrew alphabet, and
the Teth, like the Tzade, probably preserves a shape of the doubleheaded serpent and a proof of its dual origin. The Qoph p is reputed
to denote the back of the head. In the hieroglyphics the head presented
back-foremost is the Api, and as no vowel is a primary sound, this is
no doubt an abraded Kapi or Qoph. A pi the head means the chief one,
the first, and Qoph signifies a hundred, it being the first letter in the
series of hundreds. As a hundred the Qoph is one, that is five in
scores, and Kep (Eg.) the hand is a figure of five. In Coptic the
Kappa has the numeral value of 20, that is the one as a score. The
back of the head suffices to show the hinder part. But the hinder
part signified is the Kep or Khept, the hinder thigh, the feminine
cava, and as Qoph modifies into Qo, so in Egyptian Khaf becomes
Kha the hieroglyphic --- the sign of the vagina and the womb, the .
Kha, Khat, or Khept. It probably follows that the Hebrew Qoph
represents the hieroglyphic Kha.

The reason why one letter permutes with another is to be sought

in the hieroglyphical equivalents and has nothing to do with the
primal nature of sounds. The Tes divides into T and S, and so the
Hebrew Zephon represents the Egyptian Typhon or Khepsh, the North.
In like manner the Qoph occasionally interchanges with the Thau n

EGYPTIAN ORIGINES IN THE HEBREW ScRIPTUREs.

I 23

and the Api also reads ta, and is rendered Api (ta), ta or tata being
the head ..
The Resh , supposed to be the head from " rash " is visibly derived
from the hieroglyphic ~ the ideograph of Res, to raise up. Res has
also the meaning of head as the upper heaven, the south. The shape
of this letter in Samaritan, old Aramean, and Palmyrene,' shows this
is the origin, The determinative of Res is the stand of a balance, and
the stand agrees with the meaning of n~,.
The Hebrew Shin to, pronounced Shi, is obviously derived like the
lEthiopic Saut, m, and Coptic !II from the hieroglyphic Shi or Sha
I@. The Shin represents the third letter value 3, in the series of hundreds: the Sha denotes number thirty, or three in the series of tens.
The letter Thau n is probably the squared form of the hieroglyphic
Theta := a cord with a double loop ; as a letter the Tau means a
cross. In Egyptian tat (earlier taft) is the cross sign. Symbolically
crossing, tying, knotting, are synonymous, and Tha, to make turn
back, is equivalent to Tat, to cross over ; ta, knot, a tie, or cross-loop.
The Hebrew alphabet is certainly ideographic because it is based
on things and is a reduced fo.rm of picture-writing.
The square letter is symbolical. We shall find the square competing with or supplementing the circle in the halos of the saints.I
The square is typical of the genitrix who was first represented with
four legs. The heaven stood on four legs (as it were) over the earth,
resting on the four corners. Aft, the four corr~ers, the abode of birth,
is the great mother, and the square letter is as much a type of her as
is the quadrangular Caer of the Druids.
In this way, by aid of the hieroglyphics, symbolism, and mythology
of Egypt we shall be enabled now to get beyond that "original
Hebrew" so often appealed to, which has so long served as the last
covert and lurking-place of hunted lies. The cave of refuge is found
to have a back-door open with a daylight world welcoming us beyond.
Egyptian gives us the primaries of language, the very shapes in which
Thoughts were THINGED. Meanings that have been pursued in vain
for ages can now be run down to earth at last. The typical and symbolical may be read in the symbols and the types of those who
created the myths, unless in the meantime the obscurity of the cave
has produced in us such visual weakness that the organ is henceforth
limited to seeing in the dark.2
Didron, figs. S and 26.
The present writer had made a collection of matter from countries outside of
Egypt which implies one common origin, but will not be able to find space for it,
so great is the quantity more directly Egyptian. Here is one example of what is
known from the Hebrew Scriptures as the Judgment of Solomon.
A certain woman took her child in her arms and went to the pond of the Pundit
to bathe. A she-devil having seen the child, and wishing to eat it, took the disguise of a woman and drew near saying, " My friend, this child is very beautiful,
is it a child of yours ?' Upon her answering, " It is even so, my friend," she
1
2

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replied, " Shall I give the child milk to drink?" " It is good," said the mother;
whereupon taking the child in her arms and giving it a little milk, she hastened
away with it. The mother ran after her saying, "Whither are you going with my
child ? "
The she-devil fearlessly replied, "Whence did you get a child ? this
child is mine," and so they both went quarrelling by the door of the judgment hall.
The great Bodhisat having heard the noise, inquired, "What quarrel is this?''
but knowing within himself this one is a she-devil because she does not wink her
eyes, and also because they are red like two olinda seeds he asked.:
"Will you abide by the decision I shall give?'' They answered "Even so."
He then caused a line to be drawn on the ground and placing the child in the
midst, commanded the two hands to be taken by the devil, and the two feet by
the mother, saying, "Pull both of you together ; let the child be adjudged to the
one which pulls it to herself." Now the child being pulled by both came to
sorrow, so the mother being in anguish, like as when the heart is rent, let go the
child and stood and wept. Then the Bodhisat asked many persons, saying, " Is
the heart soft of those who have brought forth children or of those who have
not brought forth children ? " They said, " Oh Pundit, assuredly the heart of
those who have."
He then asked them all saying, "Which think ye is the mother?" to which
they answered "She who let it go."" A CHAPTER OF BUDDHIST FOLK-LORE."

Fortnightly Review, Aug. Ist, 1878.

The she-Devil shows the more purely mythical nature of the matter, which
in the Hebrew version has_been Euhemerized.

SECTION XIV.
THE PHENOMENAL ORIGIN OF JEHOVAH-ELOHIM.
THE first words of the Hebrew Book of Genesis, " In the beginning
God _created the heavens and the earth," have simply no meaning;
no initial point in time, or place in space ; no element of commencement whatever, nor means of laying hold to begin with. Whereas
the beginnings in mythology were phenomenal, palpable, and verifiable; they were the primary facts observed and registered by the
earliest thinkers. The Egyptians did not begin with nowhere in
particular, to arrive at nothing definite in the end.
The Hebrew "BEGINNING" does not enable us to begin. It is a
fragment from a primitive system of thought and expression which
cannot be understood directly or according to the modern mode.
When the ancient matter has been divested of all that constituted its
character as real myth, it only becomes false myth, and is of no value
whatever until restored to its proper place in the _mythical system.
This can only be done by recovering the phenomenal origin and mould
that shaped the matter of mythology. The primitive Genesis was no
carving of chaos into the shape of worlds, according to the absurd
modern notion of a creation. The mapping out of the heavens and
measuring of time and period were the registered result of human observation, utterly remote from the ordinary notion of divine revelation ; it was a. work of necessity accomplished for the most immediate
use. The" CREATION" belongs to the mythological astronomy, and
has no relation at all to the supposed manufacture of matter,-about
which the early thinkers knew nothing and did not pretend to know,the formation of worlds, or the origin of man, but simply meant the
first formulation of time and period observed in the heavens, the recurring courses of the stars and moon and sun, and the recording
of their motions by aid of the fixed stars. It was the earliest means
of telling time on the face of the celestial horologe which had been
already figured for the use of the primitive observers of its " HANDS.''
In a description of this creation or beginning of time and formation,
found on one of the monuments restored in the time of Shabaka, it

A BooK oF THE BEGINNINGs.

126

is said of the Maker, " A blessing was pronounced upon all things, in
the day when he bid them exist, and before he had yet caused gods to
be made for Ptah.'' 1 So in the Hebrew version, when the two heavens
were finished and the starry circle of night and day was limned, the
Elohim saw that everything was created good. But we require to
know who was the maker and what were the Elohim here postulated
as the creators. The three first words of the Hebrew Genesis and
professed account of creation by means of the Elohim are " B'RASHITH
-ELOHIM BARA," translated, "In the beginning God created." Those
who have rendered this ancient language and sent forth their versions
in hundreds of other tongues were altogether ignorant of the one original
which could have explajned and corrected the derivative Hebrew,
held to be the primeval speech, God's own personal utterance. With
their one book in hand and that uninterpreted according to the
Gnosis, unillustrated by the comparative method, they have assumed
the preposterous proportions and pretensions of teachers of the world,
and yet the very first words of revelation reveal nothing of phenomenal
ongm. For that we must seek elsewhere.
The name of the most famous of the Kabalist writings, the SEPHR
]ETSIRA, or Book of the Creation, which some Jews have ascribed
to Abraham, rendered by Egyptian, will show the astronomical nature
of the creation therein recorded. IT (Eg.) signifies to figure forth
with the hand of the artist. IT is likewise a name of the heaven.
AT (Eg.) means to build, form, shape, image, type, figure forth, make
the circle. SER (Eg.) is to extend, arrange, distribute, conduct, carve.
The SERAU were the conductors, the watchers, disposers, regulators,
carvers of the heaven. ITSER or ATSER (including the earlier KATSER)
thus denotes the framing and figuring forth of the heavens by means
of the stars, which made the earliest cycles of time..
ITZER in Hebrew is to form, to fashion as a Potter. The Potter
is an ITZER. In Egyptian ATTUSA is applied to Potters. One
framer of the heavens, the typical male creator of Egyptian mythology, is depicted as the Potter at his wheel in the persons of Ptah
and Num; the shapers of the vase or water-jug as an emblem of that .
which was to inclose and contain the waters. Still earlier was the
feminine Creator, MENKAT, the Potteress. Ptah is al~o represented as
forming an egg en the potter's wheel. The egg is another symbol of
the circle, hence it is the egg of the sun and moon, that is the circle of
their revolutions. 2 Another apt illustration of this astronomical origin
of ideas supposed to have been revealed in some supernatural way,
whereas myth_ology is founded in the natural, occurs in the Nishmath
Adam,s where-the general inhabitants of paradise are represented as
stationary, and are called STANDERS. These are the standers before
1
2

Goodwin, in Chaba>' Melanges Egyp., 3rd Series, vol. J.

Ro>ellini, Mon. del Culto, zr.
Nt'shmatlt Adam, ch. x. f. 39; Stehelin, vol. ii. pp. 15-16.

THE PHENOMENAL ORIGIN OF JEHOVAH-ELOHIM.

127

and around the throne of our theology ; but a select _few are permitted
to perambulate and visit others. "In paradise every one has his part:cular abode, and is not allowed to go out or ascend to the dwellings
of his higher neighbour; if he should do so he is at once consumed
by his neighbour's great fire. Thus they are called standers, because
they stand and keep to their posts and allotted places. There are
indeed some holy ones (the holy watchers) who are suffered to ascend
and descend, to go into the upper and lower parts, walk in all the
quarters of paradise, and pass through all gates and abodes of the
angels." The former are just the fixed stars, the latter the MOVERS
through the heavens, the Planets. These in the Ritual are termed
"Gods of the Orbit," and as the orbits are named the Alu, these are
in their way a kind of J:lli1l~~. The imagery was astronomical before
it became eschatological and was adopted to convey a later doctrine.
The secret wisdom of the Jewish Kabala relates primarily to the
mythological astronomy and the doctrines of the hidden wisdom
concerning the cycles of time. In its later forms, abstractions and
other mystifications took the place of, obscured, and obfuscated the
primordial facts. Although, even of these, the reveries of the Rabbis
and the Kabala in its decrepitude, it may be said they are less false to
the facts "than are the Hebrew Scriptures, which re-state the myths as
history. The endeavours of the Talmudists, Haggadists, Kabalists,
at the worst are the efforts of dotage to remember and re-limn
the fading forms of the ancient meanings. They remind us of blind
men trying to read the hieroglyphics with the tips of their fingers ;
whereas the "inspired writers" are reproducing the mythic matter
according to a system of falsification. The whole Kabiric doctrine
exists by name in the various Hebrew words, such as KAB, to roll
round ; KAPHEL, to double, doubling, be twofold. The deity of
Israel is called a KABIR. KHAB (Eg.) is to give birth. KAB means
to turn round, move, double, and redouble. The ARI or ARU (Eg.) are
the companions, watchers, keepers, guardians, founded on the sonship,
whoever may be called the parent. AR orAL (Eg.) is the child, the
son, with earlier forms inHar, Khar, and Khart. There is no other
foundation for the Hebrew AI or El (~~) than this name of the child,
which has these an.tecedents in Egyptian. Hence it will be argued
the Elohim are a form of the sons known in mythology as seven in
number, the companions and watchers called the Kabiri or Kab-ari,
that turned round and made the circle and cycle of time. In the
Rittial there are four Kabari, as the Kebi, the lords of the four cardinal
points, the four representative Geni that guard the four corners of the
sarcophagus. These four belong to the Seven Great Spirits of the
Great Bear,1 in whom we identify the Seven Kabiri of mythology.
The four lords of the corners appear in the Kabala, and the Seven
Spirits of the Great Bear or hinder thigh (Khepsh) are the Seven
1

Rit. Ch. xvii.

~0!00'\s't%~181

t;ikJ ,I.

ft;_P-L~-c-~- ~:

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tlZm 1$!(%WJ#lfidt "'""

0f1L"~JifiWWWfiUiiA'J!. ~@ -~~

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A BooK

I28

OF

THE BEGINNINGS.

Princes of the Chariot of the Kabala. The Seven 1','11 and l'~',i' are
the Watchers of He<).ven, and the councillors of the ~ost High in
the Book of Daniei,l The first watchers are the Ari (Eg.), the
watchers and companions who are grouped together as. the Seven
Kabiri, the revolving Ari. The planetary seven afterwards usurped
their place, but never were a group of companions in the ark : never
could KAB together, as did the seven in one constellation.
Alah (n',tt) has the sense of covenanting, making a covenant, a
bond, and this is originally based on. time and period, as in Egyptian
ARK denotes the completion of a period or cycle, and an oath
or covenant. n',v (Galah or Alah) signifies to make the circle, to
move in a circle. Circle-craft was the essential wisdom of the
Kabala. Kab_ in the reduplicated form of :!:1M means to encircle, to
inclose, surround, protect all round; in the same way :l:l::l is to be
round, circular. The Hebrew ::1:10 (Sebeh) identifies the Source or.
origin signified by KEBEB (Eg.) with the circle, to go round, to
encompass, and in one instance it is applied to going about, or
making a journey of SEVEN days. 2 So the first Sebeh W11.S the circle
of seven (Sebu) stars.

Kabbing, applied to the stars, is clustering and revolving together.

The Seven Kabiri are the revolvers together, and _the Kabala is the
doctrine of the starry revolutions and repetitions.
The Kabala, say the Jews, was first taught by God to a select
company of angels in paradise. This is understandable when we
know what were the angels of the ancient thought. They were the
personified repeaters of periods of time. The angels as SHENAN
(IN~~) are synonymous with repeatings. 3 Shen in Egyptian is ari
orbit, circuit, circle, or cycle. The Hebrew Shanah are years. The
Shennu (Eg.), over which Num was lord, are periods of time. The
SHENAU are the repeaters of periods of time varying in length.
The same sign that denotes AT, a moment, signifies HEH, for
ever, or an lEon. It is the circle. Now in the much-derided
doctrine of angels found in the Rabbinical writings we learn that
angels differ in size and stature. It is asserted by the Talmud that
one angel is taller than another by as many miles as a mll-n could
travel in a journey of sao years. Such statements are likely to excite
the scorn and derision of those who are ignorant of the fundamental
meaning of them, and yet who have constituted themselves the sole
authorized expounders of the Hebrew Scriptures.
In the Rabbinical Angelology there are Seven archangels, who have
under them a certain nurl).ber of angels. Orphaniel has under him
seventy-one angels ; Thagra has seventy-four ; Dandael, thirty-six ;
Gadalmijah, forty-six ; Assimur, fifty-eight; Pascar, thirty-five; Boel,
forty.. This is in the region called the heavens, the first or lowest of
the firmaments. The total number of angels is 360, corresponding to
1

iv. 17.

2 2

Kings, iii. g.

Ps. lxviii. 17.

THE

PHENOMENAL

ORIGIN OF ]EHOVAH-ELOHIM.

29

the number of degrees in the ecliptic. This number identifies the

lower firmament with the solar zodiac, the latest of the celestial
formations called heavens.1 This is the lowermost of the three
heavens mentioned by Paul, which consisted of the solar, lunar, and
Sabean circles. A second firmament, called the heaven of heavens,
was divided into ten departments. The division by seven and by
ten led to the mapping out of the whole into seventy degrees and
nations, which preceded the seventy-two duodecans of the zodiac.
One Jewish expounder of the Pentateuch explains that when the
people were divided at the building of Babel, to each nation was
assigned a particular portion of the earth, and also a prince to rule over
it, and the Rabbis say the earth consisted of seven climates, and every
climate was divided into ten parts. The seven climates together
made seventy degrees. "Thus were the seventy nations divided among
the seventy princes ; the blessed God taking no part in them, because
he is pure. Wheref0 re they are not children of his image, nor bear
they any resemblance of him; but Jacob is the portion of his
inheritance." In the Shepha Tal 2 the seventy princes are called,
the powers of uncleanness, who distribute liberally to the idolatrous nations that are subject to their influence. That is they wen~
Typhonians who derived from the Mother, not from the Male God,
The children of Israel claim to derive from an origin earlier than
the division by seventy; their beginning is with the seven, the seven
Kabiri, the seven princes of the chariot, the seven Elohim, the seven
spirits who preceded the seventy round the throne.
The earliest beginning in mythology is with the heptarchy, as in
the seven caves of the sunken Atlantis, the seven provinces of
Dyved and the seven divisions of Alban, which a Pictish legend,
preserved by the Irish Nennius, assigned to the seven children of
the Cruithne. These seven are found in the celestial chart as the
seven halls and seven staircases in the great house. of Osiris, the
Seven Great Spirits of the Bear ; the Seven Chief Powers at the arm
of the balance.
Egypt had been divided and subdivided until the number of nomes
was forty-two. But the beginning with seven was still shown by the
HEPTANOMIS, the seven provinces of Central Egypt, which are
found associated with the number ten, in the ten nomes assigned to
the upper and ten to the lower country on either hand of the H'EPTANOMIS. These are the seven and ten which in the planisphere were
the bases of the subdivision into seventy parts.
The division by
seven, by ten, and by seventy, was primarily celestial. The seventy
Princes which encompass the throne of glory are said to be the watchmen who go about the city in Solomon's Song, by whom the decrees
of God are brought down to men. The Rabbins give a list of the

VOL. II.

Sepher Herazz"m, apud Bartol, tom.

f. 23, ch. iii.

I,

pp. 229, 230.

A BooK

130

OF

THE . BEGINNINGS.

seventy watchers by name.1 Gabriel is said in the Talmud to have

taught Joseph the seventy languages of the world. Here the languages
stand for the number of divisions known to the g.reat Kabir, Gabriel.
The Seventy translate Deut. xxxii. 8, "He appointed the territories o(
the nations according to the number of the angels of God," and not
according to the number of the children of Israel. Origen, Basil,
Chrysostom, and others of the fathers adopted this reading,
which contains the true doctri.ne : " When the Most High divided
to the nations their inheritance, when he separated the sons of
Adam, he set the~bounds of the people according to the number of
the Angels," the Disposers, who as an astronomical quantity were the
mythological Israelites, afterwards made ethno.logical. This is corroborated by the reference to the heavenly bodies in the same. book.2
We are told there are Angels so ephemeral that myriads of them are
created and die daily.
.
As minutes, sixty die every hour ; as moments, sixty pass every
minute. These are the midges of the angelhood, who sun themselves
in one beam of all the glory, and are gone. The angel of 500 years
would personify a Phrenix period. AT (Eg.), the name of a child, the
lad, is likewise the word for a moment.

Such is the sole origin of angels ; they are the. repeaters of time
and period, and the messengers of the eternal or continuing. The
word Angel, derived from Egyptian in accordance with the doctrine of
repetitions, is from AN, to repeat, announce, again. Kher is to know,
reckon, be the voice, speech, WORD, or utterer. AN, as God, was the
Sabean Anush, Sut-Anup; in the lunar reckoning An was a form of
Taht, the Logos. An or ,U n was the goddess of Periodicity. These
were each of them Announcers of time, and all of them AN-KHERU or
Angels.
"For this cause ought the woman to have power on her head, because of the ANGELS," says the learned Paul, who knew that Angels
were repetitions, and here they represent the feminine period. Hair
was an emblem of puberty ; and as the type of feminine pubescence
it ought to be covered and wear the male power-or its symbol-set
over it ; such covering was significant at one and the same time of
.modesty and maternity.
" Judge in yourselves, is it comely that a woman pray unto God
uncovered ? "3
Here is an appeal made to a non-existent consciousness which has to
be recreated before the language of Paul can be understood, and yet
on account of this lapsed sense of ancient decency the woman is
compelled to religiously wear the bonnet in all sacred assemblies, and
she must not pray to God uncoyered.
The Kabalistic lore containing a knowledge of these things was a
1
2

Bartoloc. Bib. Ra1J, tom. i. pp. 2281 9

Ch. iv. 19.

3 I

Cor. xi. 13.

~..

--~-'

--

---'

-.

THE PHENOMENAL ORIGIN OF ]EIIOVAH-ELOHIM.

131

form of the Angels' food of Psalm lxxviii. 25, which men did eat of
old. In the margin this is identified with the Kabiri, or modified
Abari, and called the Bread of the Mighty. The Kabala was first
taught by God himself to a select company of angels, in fact to the
seven princes of the chariot, and, after the fall from Eden, the
angels communicated to man the celestial doctrine as the means
whereby he could regain his lost paradise.
One of the Kabalistic books has been attributed by the Jews to
Adam himself, or to an Angel named RASIEL, from whol)l. they .say
Adam r~ceiyed it. 1 Rasiel is the Watcher in the southern heaven.
From Adam it descended to Noah, and to Abraham, who carried it into
Egypt, where Moses was first initiated into its mysteries. Moses correctly taught its principles in the first four books of the Pentateuch,
but withheld them from Deuteronomy. Moses likewise initiated the
SEVENTY Elders into the secret wisdom of all the great Kabalists who
formed the unbroken line of descent for the tradition. David and
Solornon are recognized by the Jews as the masters of the science,
No one, they say, dared to write down this matter of the mysteries
till Simon ben J ocai, who lived at the time of the destruction of the
second temple, 2 by which time the phenomenal origin was overlaid
and almost lost.
What the Essenes. called the doctrine of angels, meaning the
knowledge of the time-cycles and their periodic recurrence, THAT
constituted the Jewish Kabala, and with this knowledge, obscured
by later redaction, begins the first chapter of Genesis.
The beginning, in mythology, will be shown to consist of figuring
time and space by means of the circle, and thus putting a boundary
to that which was heretofore the Boundless, the face of heaven being
the first dial-plate, or face of the clock on which the circle was drawn.
"My soul is from the beginning, from the reckoning of years," says the
Osirian in the Ritual, 3 and the reckoning of years was the beginning ;
the first of these being reckoned by the Great Bear and Sothis.
The beginning was Sabean, and, as it will now be shown, dependent on the revolution of the Seven Stars about the pole. The
Kabalist beginning with Adam-Kadmon, as a male being, is later.
We shall find that all beginning is founded on the female, the Genitrix,
not on the Generator. The first A tum (or Adam) is extant in the
Ritual. where she is designated "the Mother-Goddess of Time."
"The Mother-Goddess of Time," she who figured the first celestial
circle, before Ptah formed his Egg of the sun and moon, as the father
of t~e fathers of beginnings, and who was the ancient Mother of the
gods. 4 This mother of all beginnings in time is figured in the Egyptian planisphere as the Goddess of the Seven Stars of Ursa Major,
a hippopotamus wearing a crocodile's tail, the most ancient type of the
1

Bartoloccii.
Ch. xcii.

2
4

Ginsburg 01z the !S:abalah.

Ch. clv.
K 2

IJ2

BooK

oF

THE

BEGINNINGS.

water-horse and bearer of the waters.. She has various names already
cited, and is known on the monuments as Ap, Apt, Abt, Tep, Teb,
Tef, Teft, Kef, Kefa, Kheb, Kheft, Khepsh and Taurt. Ap (Eg.) is
primordial, the first. Tepi means the first. Teb is the Ark. Taurt
is the typical chariot or bearer ; the first, chief, oldest. She is the old
Typhon, the outcast of a later theology. Khab means to give birth
to, and she was the first form of the Genitrix who gave birth to time
in heaven. Kefa means to seize, lay hold, grip, and she was the
earliest layer-hold, who tied up a knot of time, hence her symbol of the
Tie. Teb means the ark, and She was the primal ark of the unknown
Vast, called the waters, hence the image of the water-cow. Kef
means to look, to watch, and Kefa was the sevenfold watcher,
the watcher whose seven eyes went to and fro through the whole
earth. Her name as Khebti or Hepti reads number seven. In the
beginning then, it is claimed, was the circle figured by Kefa 1 of the
Seven Stars, the Goddess of the Great Bear, and her first child as
-Time was Seb.
Here it must be observed that Seb-Saturn is a secondary
deposit of Kronus. The first Time born yearly was personified by
Sebti (Sothis), the Dog-Star, a representative of Time (Seb) in a dual
aspect, or the repeater of Time. Seb is the earlier Keb or Kebek,
that is as now interpreted the child (Khe, Q)) of Kheb the Genitrix,
and Mother-Goddess of Time, who bore Time as her child.
The present writer maintains that the Typhonian religion and the
Typhonian types are the oldest extant, whether in Egypt or out of it.
Taurt, the Hippopotamus Goddess, is earlier than the Cow, and this
will account for Isis being represented in a Typhonian shape, 2 which
shows the conversion of the ancient Genitrix into the more humanized
form.
Champollion3 has copied N ephthys, the divine mother, the Gestator
in the hippopotamus shape. Typhon, the old, first, great one, is the
"nurse of the gods" on 3: monument of the Sixth Dynasty, and was
then divine, not devilish.
Some of this most ancient Sabean lore is extant in the Book ot
1 "Why," asks Dr. Birch, "why do you make the Great Bear K efa? The hindquarters of a Lz"01z. ~ (pek) me used for Kefa, and are ah11ays carefully dzsHn_Ruisked from the Kkepsh ~ #gn used for the Polar Constellation." Answer, if
here and there the name Kefa is used for Khepsh or Taurt, it is not because of
any confusion of two goddesses, but only as a variant of the namesKkebma, Kheb,
KhejJ, KejJ, the original Kefa of the North. The distinction was made on behalf
of a Solar Kefa of the Western hind-quarter at Thebes, but, in the fourfold
type of the ancient Genitrix compounded of the Kaf Monkey, the hippopotamus, the crocodile, her hinder part is that of the lion or lioness. All four
are included in the Goddess of the North. And here, in mentioning the name
of the eminent founder of Egyptological science in England, I should like to thank
Dr. Birch for his help, kindly proffered and freely rendered, in answering my
questions during a series of years.
2 Wilk, Mat. Hieroglyphica, xix.
a 17 D.

THE PHENOMENAL ORIGIN OF ]EHOVAH-ELOHIM.

133

Job. Although the cult had been superseded in the mind of the
writer, the Gnosis is still there. c Behemoth," he remarks, in a passage
full of perplexity to commentators, is the first, or " the beginning of
the ways of God. " 1 The word used is the RASHITH (n'c;N,) of Genesis,
the exact eq~ivalent of Arke. The RASHITH of the ways __of God
is "B'RASHITH" of the Mosaic creation and of Proverbs viii. 22. But
ho~ this can be so could not b~ seen without t~e symbolism and
mythology' of Behemoth.
Behemoth is the Egyptian BEKHMA, the hippopotamus. Bekh means
to bring forth, and Ma (or Mut) is the water and the mother. The
Bekhma or Bekhmut was the bringer-forth of (or from) the waters.
As such she was personified as the Great Mother of Mythplogy, and
placed in heaven as the type of the constellation better known as the
Great Bear. Now it has to be understood that with the motion and
the circle made by the Bear or Behemoth was the beginning in the
heavens, the " Rashith" of the genesis, and that by its periodic revolution the Elohim created the heavens and the earth, or discreted and
distinguished upper and lower, and made an attempt to register the
-recurrence of time and season. <;::halmers, on the astronomy of the
Chinese, observes that a very ancient and characteristic method of
determining the seasons and months of the year, to which the Chinese
are fond of alluding, was by the revolution of Ursa Major. One of
its names, of which it has several, is "The Northern Bushel."
Under this name it is often confounded with the North Pole, and
also with one of the twenty-eight mansions in Sagittarius, which has
the same name: Its tail is called the "handle." There is a clear
statement of this method of determining the seasons in the writings
of Hoh-kwantsze: ""When the tail of the Bear points to the EAST
(at nightfail), it is SPRING to all the world. When the tail of the
Bear points to the SOUTH, it is SUMMER to all the world. When
the tail of the Bear points to the WEST, it is AUTUMN to all the
world. When the tail of the Bear points to the NORTH, it is
WINTER to all the world." It is well to keep in mind that the
body .of the Great Bear was, in ancient times, considerably nearer
to the North Pole than it is now, and the tail appeared to move
round the Pole somewhat like- the hand of a clock or watch.. The
historical records say that the seven stars of the "Northern Bushel"
are spoken of (in the Shoo), 2 when it is said, "the pivot and the gemtransverse adjust the Seven Directors."3
-The bushel is a type of measure, and this was the -first mea&urer
of time in heaven. Kabu . (Eg.) is the name of a measure, and the
word means to measure. KABT is measured out. Also HEPT
(Eg.) is measure arid the measure, and the name of No. 7 This
initial point of all beginning then was known, and is announced by
2 Pt. ii. bk. i. p. 5
Job, J(l. I 9
a Chalmers, in Tlte Chinese Classics, James Legge, vol. iii. page 93

r
A BooK oF THE BEGINNINGS.

134

the writer of the Rook of Job as the circle made by Behemoth or the
Bear, the Egyptian Khebt, of the quarter named Khepsh. When the
writer of the Book of Job celebrates the potency of the Deity, the
great types of the creative power selected are purely Typhonian.
They are the crocodile and the river-horse, both consecrated to
Typhon. The latter being the image of the genitrix Kheb, who as
an earlier Nupe, consort of Seb, was associated with Khebek (Sevekh),
the crocodile divinity.
The Jews call the Book of Genesis, "B'RASHITH," from the two
'first words of the beginning. In the same way the whole series of
the cuneiform creation-tablets is named ENUMA ELISH, from the
first words of the first tablet, which commences " ENUMA ELISH
LA NABU SAMAMU;" when the upper region was not yet called
heaven. Elish, the upper or raised-up region of the south, answers
to the Hebrew RASHITH, as a place, the sky that was not yet called
Heaven. The words B'RASHITH, when literally translated, read
"In the beginning of" leaving an ellipsis, without stating in .the
beginning of what! This at least serves to show that "In the
beginning" is not the only possible rendering. RASHITH is
considered to be derived from RASH, head, chief, with the added
syllable ITH, indicating the first in point of time, and therefore in
the beginning.
Rashith denotes the firstborn, the first time or condition, the origin
of all.' Rash also signifies to be set in motion, to move to and fro ;
to seize, lay hold of, the highest stars, the upper part. As before
said, RASHITH is used 1 for the chief of the ways of God, and the tme
doctrine is alluded to by Wisdom, 2 who says "the Lord possessed me
in the RASHITH (beginning) of his way, before his works of old. I
was set up from everlasting." The setting-up of wisdom and the
building of her house, be it observed, is connected with the number
seven. "Wisdom hath builded her house, and hath hewn out her
Seven Pillars." 3 Her foundations were laid in the seven stars which
made the first circle in Heaven. So in the Ritual 4 " SEFKHABU
built his house for him," is said of the Osirian or deceased. Sefkhabu
reads seven horns. Seven horns is the equivalent of the sevenfold
one, or single-horn, the hippopotamus, the constellation of the seven
stars. There are reasons for supposing that Sefekh (goddess of
the seven), consort of Taht (formerly Sut), was a survival of the
Typhonian genitrix who made the earliest Circle, built the first house,
and framed the primordial heaven.
Rabbi Bechai renders "B'Rashith " in order, before all. The
Seventy and Philo transla.te it IN ARKE CApx~) . . ARK (Eg.) means
periodicity, encirclings, inclosings, and tyings-up. The Ark-symbol
is a noose held in the hand of the goddess of the Great Bear, who
l
3

Job, xl. 19.

Prov. ix. 1.

2
4

Prov. viii. 22.

Ch.Ivii.

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

135

personates the beginning. The word ORACH (n'1~) is applied to

the feminine period, as the "orach of women." 1 ARKSHA, in Sanskrit, means, regula~ed by stars.
ARKE, in the Greek mysteries, was the genitrix of the gods.
In a Greek mythos also ARKAS was personified as the offspring of
Callisto, the Great Bear. At Engyum the divine mother was worshipped as a dual feminine divinity, the same that was adored at Crete
as the Great and the Little Bear. ARKIA the mother of Phoroneus
was denominated "the first that reigned ; " she was the first by whom
time was reckoned. Venus ARCHITIS was also a form of the mother,
in Arke. The Laplanders likewise designate the genitrix of the gods
VIRCHU ARCHA.
Egyptian will help us to render the Hebrew beginning in a tangible
-form, and not leave it as indefinite as "once upon a time." RAS
(Eg.) is the_ English raise, and RASIT is equivalent to the raised.
IT (Eg.) is a name of heaven, and RASIT reads the up-raised or
suspended heaven. Hence RAS is a name of the south, as the
elevated or upper heaven. The determinative of the word RAs, to
raise up, watch, in one instance is the sign of suspending and supporting a weight ; in another it is the ideograph of heaven, raised up
- and sustained on three props or rests. The Egyptian RASIT, the
propped-up heaven, is paralleled in meaning by the Hebrew n~~.,
(RESHETH), a bolster; used only once for the bolster of Saul,2 that
which raises up, from RAS, to be high and lifted up. Whether we
read RAS-IT, the elevated and suspended heaven, or RA9, to raise,
hang up, and IT, to figure forth, this will yield the phenomenal origin
of the beginning, designated '' B'rashith," in Hebrew. Once we
can get on Egyptian ground we can tread securely.
This RASHITH of the beginning is the RUSAT or RUSTA (for the
word is read both ways) of the Ritual. In the inscription at
Denderah, of the time of Kufu, referring to the Sphinx, Rusta is
Primarily the Rusta denotes the raised-up or
written RUSUT.
humanly-figured heaven, and is likewise used as a type of commencement. It has various applications.
RES (Eg.) is to. raise up, suspend, be elevated, bow out. The REs,
in Egyptian, may be written RES-T, although not found so written.
But it is so in the Norfolk RIST, the rise or a rise. RISH is also to
rest, and the RISH becomes the "Rest-and-be-thankful " of our
ascents. In this sense the RUSTA becomes the place of rest for the
dead. A variant of RES is the URS (Eg.), the pillow, bolster, or
support, which, with the TH terminal, is the Hebrew n~~~t.,, the
bolster of Saul.
The RASHITH of the celestial beginning was the primal resting
place in heaven. RAS, to raise and prop up, becomes the RAp of
the Hindu astronomers. Thirty degrees make one RA<_;:I, rendered a
1

Gen. xviii.

II.

Sam. xxvi.

12.

BooK

OF

THE

BEGINNINGs.

sign; twelve RA<;I make one revolution or circle of the twelve signs.
Again, RA<;I has the meaning of raising up, because the heavens of
the mythological astronomy were raised up, piled and propped up
in building them, just as in piling up so many stones. The RASIChackra is the circle of signs ; RASA, the name of a circular dance.
RAS, in Assyrian, denotes two roads crossing each other within
the canopy of heaven. "IT" (Eg.) is the heaven. So that the
raised-up place of the one language becomes the crossing of the
other. It is solstitial in the south (RAS), and equinoctial at the
crossing, as at the Rusta of the west, the entrance to the underworld
in the Ritual.
It was at ROSETTA, in the temple of Atum, that the stone with the
trilingual inscription was found (1799), which served as the point of
commencement (B'RASHITH) for the deciphering of the Egyptian
hieroglyphics. This RUSTA, in the north of Egypt, is the terrestrial
analogue to the one we are in search of in the northern heaven.
RESH, in Assyrian, is first, beginning. RAS, as a point of commencement, passes into the title of Mercury, as Rrs-Risati, the chief of the
-beginning. The point of beginning for the Egyptian year was in
RAS, the south.
There was a Rusta south, and a Rusta north; also a Rusta of the
equinoctial level. Rusta is the southern gateway of the sun when he
goes forth to the eastern horizon of the heaven, and the fields of the
Aah-ru, the house of the gates or the zodiac. 1
Horus, in the fifteenth gate, on the day of the festival of the
adjustment of the year, or at the time of the vernal equinox, says,
"I have brought; I have prepared, the things in Abtu, for I led the
road from Rusta." 2 Abtu is the place of beginning. Also, "The
Osiris has seen the pool of the Persea, which is in the midst of the
RUST A." 3 This pool was in An, the place of beginning, and of repetition. Again, we read, 4 " Hail keepers of the seven chief staircases !
made the staircases of Osiris, guarding their halls. The Osiris knows
you; he knows your names-Born-in-RUSTA; when the gods passed,
making adorations, to the lords o~ the horizon." Here are seven
keepers of the seven staircases, which were converted into those of
Osiris, whose names are "Born-in-RUSTA." These seven are the
Seven Great Spirits of Ursa Major. The Rusta they were born in
was the circle of the Great Bear, the Rashith of the celestial north.
" In Rasit," as Egyptian, gives us a point of place, which, when
identified with phenomena, is a starting-point in space, in time, and a
foothold for thought. The full form of the words rendered, "In the
beginning God created the heavens and the earth," is" B'rashz'th bara
Elohim eth ha shamaim v'eth ha aretz." The Hebrew BAR, to dedare,
make manifest, agrees with the Egyptian PAR) or PARA, to show,
cause to appear, make obvious, manifest, come forth, surround, go
1

Ch. xvii.

Ch. cxlvii.

Ch. cxxv.

Ch. cxlv.

THE PHENOMENAL ORIGIN OF- J:EHOVAH-ELOHIM.

137

round, glide round. PRA denotes visibility, with the eye for determinative. The word is also determined by the symbol of time, and
signifies appearance in time. The mode of this manifestation is shown
by PRA, to go round, surround, make the round, the image of the
cycle of time, in which consisted the " Creation " of mythology.
The p~imitive Genesis has no relation whatever to the doctrine of
creation out of nothing-creatio ez nihilo. The word create (Ker-at,
Eg.) retains all that was meant by the first creation. KER signifies
to curve, and AT is a type, a circle, a time; and by the circle of
time was curved, carved, or created the heaven and the earth of
symbolism, as will be adequately set forth. The earliest observed
creators of a circle of time were the Seven Stars in Ursa Major.
The word Bra has also the sense of engraving or drawing, as might
be done in forming a circle. The passage may be rendered,
" In Rasit the Elohim showed and explained the upper and nether
heavens," or heaven and earth; the Elohim being the appearing,
encircling, cycle-making disposers, on whose motion and pathway
the earliest celestial chart was founded.
Hebraists are not aware
of the special force of the " ETH " in this passage. In Hebrew rm:~
has the meaning of a sign, a type. AT (Eg.) means to type, form,
image, the circle. IT is to figure, paint, or portray. AFT (Eg.) is the
abode, and the four corners ; a first formation, and a name of the genitrix.
ATH in the hard form of l"l.!l means something defined, bounded,
established. It is especially used for a time, the time, a course of
time, definite times of the year, also for a year. 1 The true sense of
the passage is, in Rasit (Rusta) the Elohim manifested the typical
heaven and earth, leaving the particular point of commencement undetermined. This we affirm to be the beginning with the Seven Stars
-of the Great Bear, in the name of which, as URSA, we find a form of
the R US in Rusta, and in R usta was the place of rest. An illustration of this RASHITH may be derived from another meaning of the
word. RASHITH also signifies the noose or a network. The altar
of the deity, as described, 2 is to have a grating of RASHITH with four
rings at the four corners. Netting is typical of catching and laying
hold. The goddess Net (Neith) is the knitter in that sense. The tie
carried by Kefa (of the Great Bear) is a yet earlier sign of netting.
She crossed the first bit of network in heaven.
It is now suggested that the Elohim of the Hebrew Genesis had
their phenomenal origin in the Seven Great Stars of the Bear, no
matter which of the two Bears was the first observed as the constellation of the pole, and that the Seven Elohim are the same personages
and types as the Seven Rishis of India, the Seven Hohgates of the
Californian Indians, the Seven . Spirits of the Great Bear found in
Egypt, China; and Japan; the Seven Khnemu or Pygmy sons of~Ptah, the Seven Kabiri, the Seven Sons of Sydik, the Seven Dwarf
2 Ex. xxvil. 4
1 Gen. xviii. 10, 14.

A BooK oF THE BEGINNINGS.

Sons. of Pinga, in the Mangaian mythology ; the Seven Dancing
Indians of the North American tribes; the Seven SINTOS of the
Japanese, the Seven Amshaspands of the Persians, the Seven
Sons of Aish, the Seven Sons of Jesse, the Seven Princes of the
Chariot, the Seven Titans with Kronus, the Seven Heliadre of the
Greeks, the Seven Companions in the Ark with the British Arthur,
the Seven Associates with St. George, the Seven Spirits before the
Throne, the Seven Eyes in the Stone, the Seven Bears, the Sevenheaded Dragon, the Seven Hathors, Seven Persian Wise Women, the
Seven Sisters, the Seven Korubantes of Korubas, the Seven Whistlers,
the Seven Pillars of Wisdom, the Seven Gates of Thebes, the Well
of Seven Springs, the Tower of Seven Stories, the Seven Doors in
the Cave of Mithras, Seven Steps of the Masonic Ladder, the Seven
Inclosures of the Jewish Temple, the Candlestick with Seven
Branches, the Seven Tablets and Seven Seals.
The name of the Elohim will be dealt with hereafter, and shown
to be derived from ALU (Eg.), the first revolvers in relation to an
earlier ALV and Kherv, and the Hebrew ACHIM, or brotherhood, as
a name of the seven sons and seven companions of all mythology,
who sometimes appear as male fellows, sometimes as seven females.
For example, the following form of the mythical beginning with the
Seven was presented by the Vice-President, Section B, American
Association for the Advancement of Science, at the Saratoga
Meeting (August, 1879) :" The philosopher of Oraibi tells us that, when the people ascended
by means of the magical tree which constituted the ladder from the
lower world to this, they found the firmament-the ceiling of this world
-low down upon the earth-the floor of this world. Machito, one of
their gods, :raised the firmament on his shoulders to where it is now
seen. Still the world was dark, as there was no sun, no moon, and no
stars. So the people murmured because ofthe darkness and the cold.
Machito said, 'Bring me seven maidens,' and they brought him seven
maidens ; and he said, ' Bring me seven baskets of cotton bolls,' and
they brought him seven baskets of cotton bolls ; and he taught the
seven maidens to weave a magical fabric from the cotton, and wheh
they had finished it he held it aloft, and the breeze carried it away
toward the firmament, and in the twinkling of an eye it was transformed
into a beautiful full-orbed moon, and the same breeze caught the rem
nants of flocculent cotton which the maidens had scattered during their
work, and carried them aloft, and they were transformed into bright stars,
But still it was cold, and the people murmured again, and Machito
said, 'Bring me seven buffalo robes,' and they brought him seven
buffalo robes, and from the densely-matted hair of the robes he wove
another wonderful fabric, which the storm carried away into the sky,
and it was transformed into the full-orbed sun. Then Machito appointed times and seasons and ways for the heavenly bodies, and the

THE PHENOMENAL ORIGIN OF ]EHOVAH-ELOHIM.

139

gods of the firmament have obeyed the injunctions of Machi to from

the day of their creation to the present." 1
This is a legend of the seven stars, the seven Hathors, seven cows,
bears, or sisters which are met with in the oldest mythologies. The
seven cows and the bull constitute one of the mysteries in the Ritual,
in conjunction with the four mystical eyes and the four paddles of the
sun, arranged according to the four quarters. A knowledge of these
things was necessary to the deceased in death; hence the great incentive for the living to keep them in remembrance in life.
The Christian theology is supposed to derive its doctrine of the
seven gifts of the Holy GhQst from the Latin version of the text of
Isaiah iv. "The spirit of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit ofcounsel arid might, the spirit
of knowledge and of the fear of the Lord." But these seven spirits were
extant in Egyptian theology as the seven souls of the solar god, who
is spoken of as " Ra with his seven souls." 2 "Hail to thee, 0 Ra,
four times ; hail to thee and thy soul seven times." 3 These Seven
personated seven functions or attributes of the sun. They had a still
earlfer form in the seven spirits of the Great Bear; 4 the first seven
spirits of light having their phenomenal origin in the seven revolving
stars. The seven gifts of the Holy Ghost are derived from the lady
Qf the seven stars, who as Taurt, was called the "living Word."
The Hebrew Elohim in Job are the sons, the Beni-Elohim, arid identical in origin with the Egyptian seven gods of the elements ; the
T AAS, a septenary of gods of the word or speech ; the seven spirits of
the wind or breath invoked by the Hurons.
The worship of the Elohim marks what is termed the time of the
judges in Israel. The judges are the Elohim identified by the name in
the Book of Exodus. 5 In the 28th verse of chapter xxii. the Elohim are
gods in the text, and judges in the margin. Another Hebrew name
of the judges as ~~ti yields a form of Kheft (Sheft), whose name of
Apt signifies judgment and the judge. Also Sebti and .Hepti have
the value of number seven. These are the typical princes of the people
also supposed to have ruled between the time of Joshua and Samuel,
who are seven in number, as the princes~of the Kabala. In the margin 6
the Elohim of Egypt, that is of Kheb, are the princes, and the seven
princes of the Kabalist chariot are the seven stars of Ursa. Major, by
which we identify the princes who were the Elohim, or Alu-akim, the
brotherhood, the gods of the orbit.
The earliest divinities of the Egyptians are called the NuN, Nu. TERU or NUNTERU. NuN (Nunu) means a time appointed, a type, an
image-or portrait, and TER is time. The Nunteru, Nuteru, or Nnu were
pourtrayers of ti~e personified as gods. They were of both sexes;
1
2
4

Prof. J. W. Powell of Washington, Nature, Jan. 29th, 188o.

3 Papyrus of the Prince qf Wales, Brit.. Mus.
Tempel-inschr. i. 29.
5 xxi. 6; xxii. 8, 9, 28.
Rit. Ch. xvii.
6 Ex. xii. 12,

A, BooK

oF

THE

---~--r:-.-,---,_-~

BEGINNINGS.

but the NNU appear as a group of males. who are fellows, associates.
And there is an ideographic sign called Nnu, figured thus :1 -

This calls to mind that in the old Siamese planispheres the figures
of the stars are circles, 2 not rayed likenesses. Here the circle is emblematic of those that moved in observed cycles of time and made
the circle, of which a loop was the earliest known sign. The Nnu are
here determined by the number eight. An eight-rayed star is the
ideographic sign of the Assyrian god Assur, who is the Great God.
This eight-rayed star was continued in the iconography of the Catacombs as the symbol of the manifester. The number eight, as in
the case of Taht-Esmun, denotes the Manifester of the Seven; that
is the Seven who were first represented by the seven stars of the
Great Bear, and afterwards by the seven planetary gods. Name
for name, Assur is the same as Asar (Osiris), Ar the son of
As, Hes, Isis. But whereas Osiris was the solar Ar. (son), Assur
is a star-god, and therefore the Sabean son who in Egypt is
Sut-Har. The eight-rayed star of Assur is the equivalent of the
eight Nnu, who were known as the eight great gods of Egypt,but
whose origin is unknown. In the Phcenician mythology Esmun, the
eighth son of Sydik, was the Manifester of the Seven, and he was
represented with eight rays round his head; his temple, in which the
sacred books were kept, being placed on the top of the Birsa at
Carthage. The Phcenician Esmun was the Egyptian Taht, Lord of
Smen or the Eight. Taht took; the position of the earlier Sut as
Manifester of the Seven.
Bunsen maintained that Sut was an Asiatic creation, and his
rootage, together with that of the Typhonian cult, was not to
be found in Egypt. Nevertheless he was absolutely wrong. Sut
is so ancient as to seem at times entirely new in Egypt. Bunsen
admits that the seven primary gods are indissolubly connected with
an Eighth, Taht, who is called by the name of Eight, and is lord
.of the region of Eight, Smen or Ses-sen. But he says these numbers
cannot be explained from the groups of the gods themselves. 3 Nor
do the monuments offer any direct information as to the origin and
nature of the Seven, or their relation to Taht as the Eighth, who is
the manifester, in whom the Pleroma is revealed. In all the representations of Taht, the God of Sesennu, the City of the Eighth, he is
always pourtrayed in conjunction with the seven gods as the one whe>
reveals. These seven cannot be planetary, as Taht, the lunar god,
would be one of seven, whereas he is the god Eight. Nor. are they
' .Burton, Excerpta Hieroglyphlca, 34
3 Vol. iv. p. 323.

Plate in Asiatic Researches.

THE PHENOMENAL. ORIGIN OF jEHOVAH-ELOHIM.

141

mere elementaries, although the elements were associated with them

as seven in number. These seven were phenomenally founded on
the seven Elohim of the Great Bear. They are the seven who were
associated with seven T AAS, seven elements, seven elementary forces,
or seven properties of nature, into which the Egyptians divided the
whole as "matter, cohesion, fluxion, coagulation, accumulation,
station and division." The seven were afterwards denounced as
the BETSH, the children of revolt who were first established on the
height of Am-Smen. These were the first movers, revolvers, timekeepers before the raising of the firmament. They are seven in number,
with the eighth for manifester or teller of time. But they did not
keep true time, they were lazy, the "children of inertness," and got
deposed. The later glosses on this subject, which make Rathe creator
of the eight, do but confuse the matfer ; these came first out of chaos,
and the kingdom of Ra was the latest. established of three, stellar,
lunar, and solar. It cannot be explained except by remembering that
Taht, the lunar revealer, had taken the place of Sut, the dog-star,
the first announcer of the seven, and it is through Sut that we have
to explain the seven.
Sut, as the first announcer and manifester of the seven, was the
son of Typhon, the goddess of the Great Bear, Khepsh, the oldest
form of the Goddess Sefekh, whose name signifies the number seven.
Taht, the lunar god, superseded Sut, and Sefekh, the mistress of the
writings, became his consort, as representative of the ancient Khepsh,
Taurt, or Apt, who was called the "Living WORD." The "TAAS,"
who are the seven gods of the word or speech, represent the Goddess
Seven, who was the "living word."
The Great Bear is called the Seven Bears in the Zend. Hathor, the
cow-headed genitrix, is septiform in the seven Hathors or cows ; the
Great Serpent or Dragon is seven-headed, and so in various ways the
one constellation is also the sevenfold in accordance with the phe-
nomena, and in no other form of phenomena do we meet with the
seven in one satisfying all the requirements of the various illustrations.
This is the only source of the seven, who are at the same time one.
The seven appear as the seven spirits of the Great Bear, and were
also converted into the seven assistants or attendants of the builder
Ptah and the seven sons of the Phrenician Sydik, with Esmun for the
eighth. So in Hebrew Shmen is number eight, and as place Smen
(Eg.) is a name of Sesennu, which is Egyptian for number eight.
The eight N nu are the eight of Smen, the seven of the Bear and the
dog-star, the eight that appear in one form as the seven cows and the
bull, the husband of the cows, in the Ritual. The Hebrew SMIN
also means a being of either gender, and the image or idol was
represented as a man with the head of a bull.
The doctrine of the Seven, with the Eighth for their Messiah,
as Sut and Taht had been, was known to Micah; who, in speaking of

A BooK oF THE BEGINNINGs.

the coming of the manifester, whose goings forth have been from of
old for ever, that is lEonian, and who is to be the MASHAL of Israel,l
says, "This shall be the Peace when tl).e Assyrian shall come into our
land, and tread in our palaces, then shall we raise against him Seven
shepherds and Eight principal men," which are equivalent to, if not the
same as, the eight great gods, with the eighth as the manifester of the
seven.
Ibn SarO.k considers the Hebrew )t:l~n (plural Chashmannim), .of
Psalm lxviii. 3 I, to be the same .as the Egyptian name 'of Hermopolis. He is right as to the words being identical, but it does not
mean that the people of Hashman or Chashman shall come out of
Egypt. The Princes are the eight great gods of Smen, considered
as the Seven Kabiri of Ursa Major and Sut, or later Taht, who was

the eighth.
We are able to connect the eight-rayed star of Assur and the eight-.
looped sign of the NNU with Sut, as the predecessor of Taht, the manifester of the Seven Stars. The loops also occur in the sign of SAH
for a constellation, which sign is found in the torrib of Rameses IV.
at Biban-el-Muluk, directly after the star Sothis, the star of Sut, with
a star and eight points annexed to it. 2 Hitherto the star with
eight points has been taken to denote the constellation Sah
supposed to be Orion. It is now suggested. that the eight-pointed
star denotes Sut (Sirius), not as the sign of the dog-star constellation or group, as Eratosthenes thought, but as the representation and
manifester of the Seven Stars of the Great Bear. This does not
exclude ORION as one of the starry types of Sut-Har.
This beginning with the Seven Elohim of the Great Bear and the
dog-star will explain how there could be light before the sun, moon,
and planets existed. In the Ritual the gods of the circle and of the
Seven Aahlu are called the ancestors of light. According to the
Hebrew Genesis it was the Elohim who first said, "Let there be light,
and there was light," and the light and darkness were divided into day
and night. This was before the creation of sun, moon, and planets,
or rather before time could be reckoned by their courses, a distinction lost sight of in the literalization of the myth. The seven stars
that turned round nightly with the sphere were the primal lightbringers of the first creation. The periods of other stars followed,
and Sut was their annual manifester, then that of the moon was
registered, and last of all the solar time was observed and kept.
These generators and ancestors of light were so ancient they had
been sublimated, divinized, and relegated to a kind of spiritual realm
beyond the phenomenal creation described in tile book of Genesis.
The account of creation, then, in the Hebrew Genesis resolves into
a statement that the first motion of the heavenly bodies, observed and
registered for human guidance, was the periodic revolution of the
1

Ch. v. 5

Mon. de l'Jfgypte, pl. 176.

THE PHENOMENAL ORIGIN

OE'

JEHOVAH-ELOHIM.

143

Seven Stars. These, as a constellation, are one; as stars they are

the Seven, and the divinity in whom we shall find the character of
the sevenfold one is the deity of the Genesis.
In Hebrew ZMEN er~t) means to number, to measure out, ap. portion, arrange, determine, and is applied to appointed times and
limits of time, hence to times of festival. The Aramaic SMEN
~nd Maltese ZMYN have the same signification. Also SHMIN ()~r.l~)
is the n4me .of the dual heaven. Now the Smen, the eight great
gods, were extant before the firmament was lifted or d5vided into
the upper and lower heavens. .These were the first creators of the
heavens, which are two, ora double one, divided into north and south;
Sut in the south, and Typhon in the north. The Dog-Star and
Great Bear are the determiners of south and north, therefore the
makers of the two heavens, and as they are the eight. Smen in one
aspect, so are they the two in another; hence the name of Smen can
also be'applied to the dual heaven.
In the Chaldean Creation at the dividing of the whole into two
halves, the firstborn of LAKHMU and LAKHAMU were ASSUR and
KISSUR, and "Assur " agrees with the God ASSUR, who is now to
be identified with the Dog-Star. If this be right Kissur must denote
the Seven Stars of the Bear, which would agree with the meaning of
the word KISSURA for those who are united and bound together,
as in the Hebrew '1~i' (Qashar) for a confederacy, the constellated
group of the Seven Stars, the compar).ions, the Kahil{ Sons, Rishis,
Hohgates or KISSURI. Also in the Assyrian dedication of the
months the twelfth is assigned to the Seven Great Gods-the
zodiacal sign being Pisces-whilst the Ve-Adar or intercalary month
is given to Assur, the eighth God. In the Chaldean Oracles the
SMEN are described as a septenary of living beings, and there is no
doubt the seven planetary disposers came to be regarded as the SMEN.
But the seven planets never could be the eight Smen. They were
not -the first establishers of the heavens. These were the seven of
the Great Bear and the Dog-Star, whence the typical eight in number;
If we take the root Sem (Eg.), that is a name of the double
plume of the two heavens, it also means representatives, myths, to
pass, traverse, conduct a festival. The SAMI are a group, cluster,
combination; and in Serna, to encircle, go round, the number of
revolvers is eight. The first form of these was the seven stars and
Sut, and the later the seven planetary deities with the eighth god as
completer and manifester of the ogdoad. And only in the genitrix,
who is the Egyptian goddess of the Great Bear, can we find the sevenfold one, who is both one and seven. This was Khept or Khebt, with
many variants of her name. Khebt or Hept signifies seven, also
the ark of the seven. Khepsh may have had a form in Khevekh for
Sefekh, Number Seven, to have come from ; the SH having been an
earlier KH. This would account for the .name found as Chavach, for

I.

144

A BooK oF THE BEGINNINGS.

the cleft, opening, fissure, and feminine cave. Language corroborates this beginning with the seven stars. Khebti, Hepti, Sebti,
and Suti are variants of a type-word for number seven in Egyptian.
These are also forms of the name of the goddess of the seven stars.
Khebti, Kheb, Hepti, Hat, U ati and Aft show the process of wearing
down, and this can be followed in language generally with the
names of Number Seven variously derived from the name of the
genitrix, who is the goddess of the seven stars.
KooPAH, Mandan..Indian.
CHAPPO, Minetari.
KJETA, Lap.
KA.TUL, Logone.
CnET, Siamese.
CHIT, Ahom.
SEBATTA, Gafat.
SHUBARTE, Tigre.
SUBHAT, Amhadc,
SuBHU, Arkiko,
SABATA, Gonga.
SHEBATA, K.affa.
SIBITTI, Assyrian,
SABAA, Swahili.
SABAAT, Arabic.
SAPTAN, Sanskrit.
SEPTEM, Latin.
SHEBA, Syriac.
SHEBA, Hebrew.
SAPPOAH, Crow Indian.

SEYTH, Cornish.
SAITH, Welsh.
SATE, Hurur.
SETA, Yakut.
SHA.To, Uriya.
SHAT, Deer.
DZHUTI, Y eniseian.
TsET, Laos.
TsiT, Shan.
Tsh, K.hamti.
RAPT, Bilm:b.
RAPT, Bokhara.
HAPTA, Zend.
HAFT, Persian.
HAFT, Brahui.
HEFT, Duman.
HEFT, Khurbat.
EFTA, Tater.
EPTA, Greek.
HAT, Singhalese.

HITU, Saparua.
HETU, Timur and !-!anatoto.
HITHU, Rotuma.
RITA, Marquesas.
RET, Magyar.
Ymi, Uigur.
YEDI, Kazan,
YEDI, Bashkir.
YEDI, Osmanli.
YEDU, Gadaba.
YETTU, lrular.
WHITU, Maori.
WITu, Polynesian.
A WETH or 0WITH, Pelew
Islands.
Enu, Telugu.
Im, Mesbtsheriak.
lTI, Tarawan.
!ToE, Pome.
lTOE, Ansoes.

Other names of the Genitrix and her Number Seven might be

followed on other lines of language.
" Let Mete be exalted, who is our root, the root that is one and
Seven," is a formula of the worshippers of the image called Baphomet.
The Mexican mother-goddess Civ Acoatl, known as the serpent
woman, was reported to be a form of the goddess SEVEN, as Chicomecoatl, SEVEN SERPENTS. CIVAcoatl answers to the genitrix Kefa,
and the seven serpents to the seven stars. The seven urrei appear in
the Ritual. The seven-headed serpent, or dragon, was a type of
the old Typhonian genitrix. Hence the probability that the goddess
Seven-Serpents was the sevenfold type of Civacoatl. The virgins who
served Chicomecoatl carried in the sacred processions seven eai:s
of maize.1
This type of the seven ears of corn is also pourtrayed in the
Egyptian planisphere. 2 Virgo, as the goddess, bears seven ears of
corn, five in her hands and two on her head. No origin was lost.
This is one form of the goddess of the. seven stars brought on in the
zodiac as Virgo. So Hathor was one and seven under the cow type.
In Pharaoh's second dream, behold the seven Hathors (cows) become
the seven ears of corn, and "the dream is one." 8
HAYA in ~anskrit is a symbolical expression for the number seven.
Haya also means the horse as the.goer. The first horse that went was
l

5T?m

Bancroft, vol. iii. p. 352.

Drummond, Pl. 3

3 Genesis, xli. 26.

1-.-"..

THE PHENOMENAL ORIGIN OF JEHOVAlFELOHIM.

145

the water-horse, and this, with the typical number seven, shows that
Haya is the earlier Kefa, the goer of the seven stars. Another
redu~ed form of Kefa is extant in the Chinese CH'Hoo for the North
Pole and centre of motion, called the hinge of heaven, on which all
turns, the Teen Cii'HOO. So in. Egyptian, KHEPU signifies hinges.
One form of the goddess Seven in Israel is Deborah of the hinder
part, or north. She was the parent of the Princes who are the. seven
of the chariot, the seven companions. There were no princes in
Israel, she sing's, until that I, Deborah arose, that I arose a mother in
Israel. She preceded the "new gods," and the wars of the Lord. 1
Deborah was the first, the primordial Word, the oracle of the beginning, identical as such with Tep (Eg.), the tongue, and Teb, a name
of Typhon, the living Word; one with Wisdom of the seven pillars,
and Arke of the beginning. Her name also identifies. Deborah
with the north, or hinder part. Before her time, we are told that
the highways were unoccupied, and the travellers walked through
the byways. There was no celestial chart, no roads mapped out, no
inhabitants in heaven. Hers was the time of the SHEPHT, the judges
(princes), the seven companions who are the Elohim of Genesis, whose
judgment-seat was the mount, and who rode on white asses.
Following Debor~h, "They chose new gods; there was war in the
gates." Hers was the reign of Peace. Hept (Khept) means peace and
plenty. Hers was the time when mankind were of one tongue, the
. golden age associated with the name of Sut or Saturn.
Her consort is Lapidoth (ril,~~'), the lightner; his name signifies
lightnings. Another Hero is Barak, whose name has the same meaning. Barak is Sutekh; Bar the Son, the Ar, is one of Sut's names.
Sutekh or Barak was the glorious war-god, fierce as fire, the fulminator against the powers of darkness, one of the first, as the star Sothis
and son of the Sa bean mother, to pass through the Hades of death,
cut through the Akhekh of darkness, or make a way out of the swallowing monster of the mythos; the first, as the present writer thinks, to
rise again on the horizon of the resurrection as Orion, or Sut-ORIENS.
But if Deborah be Typhon then the most especial Hebrew form of
Sut or Bc;tr-Typhon the war-god, is not Barak, but Samson. Samson
lived in the time of the Judges, the Shepht, the Princes, the Seven, the
Elohi:m. He was one of them himself, but whereas the other great
warriors fight at the head of large forces, Samson is the hero alone.
Hitherto the comparative mythologists have not looked beyond the
solar type for a witness to Samson. The 'first celestial hero was
not the sun, but the conqueror of the sun and ~olar heat. He was represented by the dog-star not only as the fire-god, but a god over fire;
and at the season when the sun was in the sign of the lion and the
heat in Africa was intolerable,' then Sut, as Dog-Star, or .as Sut-Har
(Orion), arose, and as the sun had then attained its supreme height and
1

VOL.

II.

Jud. v.
L

.,.,. .,.,.,.,.,.,
..,

.-~-~-.--"]------~~~-~---~~,~~~-~--""'"'""'~""'

~ '
\'''

VJ,'t.-.

A BooK OF

THE

BEGINNINGS.

began to descend, the Dog-Star, or Orion, was hailed as the conqueror

of this cause of torment. The lion, as is apparent from its place in
the zodiac, was the type of the furious summer fire, hence Samson, like
the later Hercules, slays the lion as his first feat of strength, and out
of the slain lion comes the honey. The ass being a type of Sut
Samson kills the Philistines, the inimical forces, with the jaw-bone of
an ass. The fox is another type, and Samson destroys their corn by
means of the foxes.
Sirius is designated the " Hairy" in Arabic. The SERAU (Eg.) is
also a hairy goat-kind of sheep. The star of Sut and hair thus meet
in a word. Samson is the hairy one whose strength is associated with
his hair. Sut, who vanquished the lion of the summer heat, brought
the inundation.
So the Ass figures in traQ.itions respecting the
Jews, as the animal that guided them to the place of springs in the
desert when they were dying of the drought. This is probably connected with the "spring of the jawbone" in the place of Samson's
exploit, founded on the story of Sut, bringer of the waters to the
thirsty land. In accordance with this, the name of Samson ()lt:!h~~)
contains the Hebrew SHEVN ()l~), to make water, pour out, cause
to flow, pour out plentifully; SEFA (Eg.) being: a name for the
inundation.
If we take " Shem " as the title of the god or renowned hero, or
Shema to be bright, glittering, resplendent, SHEM-SHEVN (Samson) is
the exact equivalent of the glorious star of Sut, the herald and hero
of the outpouring waters of the Nile.
The Targum on 1 Samuel xvii. 4 makes Samson to be the father
of Goliath, and that is corroborative of his being a form of Sut. The
giant is a personification of a large cycle of time ; the largest of these
was the.Sothiac cycle, a period of 1460 years-the Goliath of cycles!
If we only take the annual cycle determined by Sut, that was giant
compared with the length of a lunation. This latter was reckoned
by Taht, who superseded Sut, and the Hebrew Taht, David, is the
slayer of Goliath; so the moon-god, Khunsu, is the giant-killer.
Another shape of the goddess of the Seven Stars in Israel is mn
Chavvah or Eve, the mother of Sut or Seth, who follows a form of
the Seven Patriarchs, on the line of Adam and Lamech.
Ashtoreth, the horned goddess, commonly associated with the moon
as her type, is the earlier Deess of the seven stars. She was
represented by and as the moon, accompanied by the seven stars,
erroneously assumed to be the seven planets. 1 The seven stars of
Ashtaroth or Ishtar are independent of both moon and sun ; they
are the seven stars of the Bear.
The horns are not limited to the lunar type, they belong to the cow
Hes or As, and it will be argued that Ashtoreth is the Egyptian Ta-urt
in the form of the -cow or seat, whence Hes-ta-urt. The cow was seven-

Calmet's Dictionary, pl. xvi. fig. 13.

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

147

fold in the seven cows or Hathors, the horns sevenfold in Sefekhabu.

The typical seven do not originate with the moon, but with the seven
stars, the Elohim of Ashtaroth.
On the under surface of a scarabreus in the British Museum 1 we see
the lady of the seven stars seated on a. chair with the mystical seven
figured in a straight line behind her. Before her stands 'a priest or
adorer. Between the two there is a symbolic star. This then is the
star of the number seven, the goddess of the seven stars, who in
Assyria is Ish tar. The number seven is duplicated.: In her left hand
the goddess holds another seven similar globes or balls arranged circlewise. These seven disks are identical with the seven balls or globes
depicted within the rings on the Scottish stones, as the number of the
stars in the Bear constellation.
The Kabalists, who have preserved some of the most ancient images,
have the double triangle or six-cornered figure of the two heavens,
called the Shield of David, the same figure that, with the addition of a
circle round it, forms the SRI IANTRA of Hindustan, and is an ornament in the Royal Masonic Arch. The inscription on it, seven times
Agl (~~11) means to circle, be round,
repeated, is Agla (tot~~tot).
turn or wind round in a circle. The Aglah is a rolling thing, a car, a
chariot. The Agl, Agla, or Aglah was also the golden or molten calf,
a symbol of the divinity worshipped in Israel as the Agl-Meskah,2
that is the birthplace typified by the calf or heifer, a form of the
Virgin mother. The six-pointed star or double triangle called the
Shield of David is the image of the four corners united to the height
and depth, but the sevenfold Agla preserves the seven cows of Hath or,
and belongs to the seven stars or the seven Elohim of the beginning.
the Hebrew name of the heifer, is one with Tepr (Eg.), and the
heifer was a type of the genitrix worshipped in Israel. Also the
whole law and doctrine, precepts, statutes, regulations, and religion of
the Jews are named i'1'1ln, and Tepr (Eg.) means the oral commencement, theW ord of the Beginning. This was depicted in the planisphere by Tef, the genitrix with her tongue (tep) protruding from her
mouth as the utterer of the primeval word of revelation, direction, and
of law.
The Dove as the Ionah (m,~), or Thvr ('1m), is a symbolical
figure of Israel. The dove still bears the name of the Ancient Genitrix Tef. It is the Typhonian bird of breath belonging to the pre-masculine period of mythology before the Hawk was adopted. One name
of the Typhonians is the Menat, and this is a name of the dove.
The dove was a type of the great mother, as Semiramis, it was
also an emblem of Juno; the spirit that brooded over the waters in
creation was the dove-like. It signified the same thing and the identical cult in Israel as elsewhere. Tep (Eg.) means to breathe, inhale,'
and the Thvr was the feminine bird of breath.

.,,n,

Landseer, Sabean Researches, p. 361.

Ex. xxxii. 41 8; Deut. ix. 16.

L 2

q8

A BooK oF THE BEGINNINGS.

When the Greeks symbolized t]Je Seven Pleiads as seven doves, they
had got hold of the wrong constellatiqn in relation to the number seven.
The seven doves, like the seven bears, cows, sisters, Hathors, Hohgates,
Kabiri, or others, are the seven great stars in Ursa Major. It appears
to me that the same mistake may hav~ been made in rendering the
Hebrew. KEEMAH by the Pleiades. 1 M~':J, according to Fuerst, is
derived from Ol::l, KVM, in which we have before found a form of the
Egyptian KHEBMA, the name of the hippopotamus-type of the Great
Bear. Keemah, from KVM, would render one form of the name in
the same reduced way that AISH or GAISH may render KHEPSH,
whilst the sons of Gaish would be the seven considered as the Elohim,
Kabiri, or male companions. The coupling of the constellation with
Orion twice over points to its being Ursa Major. Both Bears are
constellations of seven stars, and both are circumpolar. Possibly
AISH (Khepsh) and KEEMAH (Khebma) may be the two forms of the
Bear, or the Bi-Genitrix.
, Pythagoras in his Golden Sayings calls the two Bears the hands of
Rhea. 2 In another saying he calls the Sea the tear of Time, and that
is Egyptian. The Egyptian Rhea is N upe, the pourer-out of the water ;
but the water-horse was earliest, therefore Rhea is U r, or Ta-urt, ofthe
Bear, or, according to Pythagoras, of. both Bears.
The Great Bear is still known in Britain as David's Car.3 In the
name of David we have the earlier Dyvid (of Wales) identifiable as
the Egyptian Tepht, a name of the abyss of the North, and "the
goddess of the car, which imaged her as the bearer. Devab (:m) or
Deb (:!,) is a she-bear. In Egyptian Tabi is the bear, and Teb, Tep,
or Tef is the goddess of the Great Bear. Debab (:1:1,) means to speak,
and Tep (Eg.) is the tongue. Tzebab (:!:I'll) is a collateral form of
Debab (:1:11) as Zephon is the Hebrew form of Typhon, or 'ref, the
Bear. Seb-at in Egyptian would be the circle of Seb or time, but the
male form of time personified in Seb is later, and Seb is the earlier
Keb, Kep, or Kef. Kef-at then is the circle of Kefa, the Great Bear,
the first feminine form of time, and identical with Devab the she-bear.
Zebab means to cover, to roof over, to bend, turn, wind round together, as did the seven stars in the Bear. In Egyptian, Kebeb,
represented in Hebrew by Zebab, means the source of all. Devab,
Zebab, and Kebab meet in the primordial (Ap or Ab), and ancestral
Teb, Zeb, Keb, or Kefa, goddess of the Great Bear, whose son was
called Baal-Zebub the precise equivalent of Sut-Typhon.
~he pole-star is called the" Star of Joudi" by the Arabs. Joudi is
a modified form of Khefti, the north, as hinder part. This tends to
connect the po'lar constellation with Judah as her star, and suggests
that the meaning of Judea was from Kheft, the hinder thigh, a name
of the Great Bear, and that the naming from the north, as Kush
1

2 Stanley, p. 9
Job, ix. 9, xxxviii. 31.
Lardner's Museum of Science~ How to observe the Heave?ZS, p. I 53 (Chambers).

THE PHENOMENAL ORIGIN OF. }EHOVAH-ELOHIM.

149

or Khebt, was continued in Judea. If we take the Jad to represent a K-sound, "''ll"JI contains all the necessary elements of Kheft ..
The Elohim of GIVAH 1 are the Gods of the hinder or northern region,
and the KHEPT (Eg.) is extant in MV from mv or Gavah, a hut-village,
the lowly dwelling-place.
In the first chapter of Genesis the Creator is called Elohim, in the
second chapter the Divinity is denominated J chovah (nm1), and countless volumes have been written on the two different deities of the
Elohistic and Jehovistic accounts of the creation, whereas it will be
made manifest that both have one and the same nature under the
two different names. Elohim, as in the title of Ashtaroth, the goddess
of the Seven Stars, denotes the sevenfold nature, and Jehovah the one
who is of a sevenfold natu're. We have not far to seek for the sevenfold
types of Jehovah of the seven days, seven trumpets, seven times, seven
eyes in the stone, seven pipes, seven lamps, seven lights, and seven stars.
Of all gods or goddesses, Jehovah is the divinity of the number seven.
The Hebrew writers identify Ashtaroth as Elohim. Elohim takes
the place of Goddess and is its synonym. In 1 Kings xi. 5 we read,
"And Solomon went after Ashtoreth the Elohim of the Zidonians,"
where Ashtoreth is a feminine plural, whereas Elohim is a masculine
plural. This is in perfect accordance with the mythos of the Seven
Stars. Ashtoreth as feminine singular is the goddess Hes-Taurt or
Isis-Taurt, the secondary form in Egypt of the genitrix of the
Great Bear. Ashtaroth yields a plural form of her name whether
as bi-genitrix or the goddess seven. The cult of Ashtaroth is described as being the worship of the "Host of Heaven." Ashtaroth
has the meaning of a flock, which is a form of the host. The
word rendered host is TZEBA, and Seba is the Hebrew word for
number seven, from Sebag, Egyptian Sefekh, number seven. The
first host or flock was that of the seven stars, cows, or other animals,
and Jehovah of Tzeba or Tzebaoth was the Divinity of the seven
stars, the seven eyes in the stone and the seven ewe lambs. The
Assyrian ISTARAT are goddesses 2 like the Ashtaroth of the Hebrew, 3
and their plural form together with the singular as Ashtoreth is only
to be found in the constellat'on of the sevenfold one. Elohim as
a masculine plural corresponds to the seven stars personified as
the seven male companions, the seven Kabiri, Rishis, Hohgates,
Khnemu, Princes or other male forms of the seven considered as
sons whether of the mother or the father.

Another illustration of the sevenfold one is found in the term

Elohim which literally means gods, and yet the verb rs at the same
time in the singular number. This answers to' the unity of ASHTORETH and the ELOHIM on the phenomenal basis now claimed for both
in the constellation ofthe seven stars; which furnished the primary
1 2

Kings, xviii. 34
3

2 Great Inscrpt. of Khorsabad, 48.

Judges, x. 6.

\'.

A BooK OF THE BEGINNINGs.

type of another duality identified by name as the Hebrew Jehovah
Elohim, the exact replica of Ashtoreth~Elohim as the genitrix, the
mother or representative of the seven. It is intended to show
that Jehovah is also the mother-goddess and a form of Kefa
or Khebt, the Typhonian genitrix.
According to Hebrew scholars the name "'"' is to be derived from
a stem mn- (Havah), and this we take for the modified form of
Chavah, the heth with mappiq being an intermediate sound. CHAVAH
n1n (in Pih, fut n1n') means to say, announce, declare, show. Kefa
(Taurt) was the LIVING WORD. Khab means to give birth to.
Hab is the me!!senger. The mode of annunciation is manifest in
Kavah to move in a circle, to set up, establish in the form of a
circle. The circle-maker was Kefa or Khebt of the seven stars, the
encircler, surrounder, and binder. Chavah (Phrenician mn) means to
live, breathe, respire, therefore one with Havah (n1n), Aramaic Heba.
The breather was the pregnant genitrix Kefa, one of whose names
is Tep, to breathe, respire, inspire. The great mother is the enceinte
one, the breather and inspirer of life. Kefa was pourtrayed as the
pregnant Water-cow. M\M', as understood by Hebrews, is primarily
the one who brings to be ; the producer of being. So Kefa (Eg.)
denotes to be born, and to be born of; Khab means to give birth
to, Khep signifies to generate, cause to exist, to be.
Manasseh Ben Israel considers it is the universal opinion of
the Kabalists that the name of Jehovah designates the world of
emanations, called the Aziluthic world. In Egyptian As is the seat,
the foundation ; Ash is emanation, and Lut denotes repetition, several.
Lut also means to create, and retain the form. The same Rabbi
observes that the four letters of this name may be variously arranged to
compose twelve different words, as was done by the Kabalists, all having
the same signification of" to be." Now when the name of Kefa is worn
down to AF, and AF to AU, AU (Eg.) still signifies to be; the past;
present, and future of being, the was, is, and is to be. On account
of the feminine origin of Jehovah the name is frequently written She
in the Pentateuch, and made to read He by the punctuators, after the
image of the divinity had changed sex. In fact the word for " He"
in Hebrew 1M will not only read She but is Heva, earlier Kefa, and
when Isaiah iterates his" ANI-HEVA, ANI-ANI-HEVA," I am He, I,
even I, am Heva, meaning, of course, the male, it cannot be done
without reproducing the original She. The primal "I AM " was of a
feminine form, the "! am, announced by Neith at Sais, "I am all that
was, and is, and is to be." This was the very self signified by the
Hebrew N'!M, the self of th~ mother of the gods, and of the title
Neith-Tes; TEs meaning the selfhood, and being a special designation
of the genitrix.
All came out of the letter He, say the Rabbins, and this takes us
into the domain of hieroglyphy.

,, , ; '>~;\.v~~

~' >.~

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.. I SI

In Hebrew, H is the enclosure, the Heth, from rnn, and earlier Tl\M
(CHEVTH), to surround, encircle, enclose. Chevth is the Egyptian
Khept, the genitrix, who in the next stage, answering to Heth, is
HAT (Hathor), the habitation of the child. Finally, the Chevth,
Hevth, and Heth deposit the phonetic H, the letter out of which all
came because it was a type of the motherhood. The n has the
numeral value of 5, and the original Khept (Eg.) denotes the fist, a
figure of 5, also the creative hand, the matrix. All came out of the
goddess in Mythology, the god included, as she was the genitrix
of the gods, hence the n (Heth letter), which, from an early period,
stood for the name of Jehovah,1 must have denoted the female
divinity and not the male Jahveh of the later cult The following
list will show how much the Hebrew derived from Khepsh, Khevekh,
Khept, Kep, Kheb, and Aft.
GrsH (l!il~), from t:!l\~, GvsH, the seven
stars of the Great Bear.
GvsH (l!i\~). to curdle, heap, collect in a
lump, clot and clod.
GvcH (M\~), to push forth the fruit of the
body, to bear, be pregnant and bring
forth, to bubble up as water with air
bubbles.
GvH (MU), body, properly belly.
Gv (U), back.
Gvr (1\~), fem., Geviah, belly, within, in
terior.
GvA (VU), to breathe out.
GvP (;"j\~), to be gibbous, bowed out, belly
ing, swelling, stout (gestating).
KvTH (1"1\::l), to keep, conceal, the kept or
concealed.
KPTH (Tltl::l), to bind, about, tie round, be
round, bellying, as the womb or pomegranate.
GvTH (Tl\V), to knot together, interweave
curve, round out.
KBD (1.:J::l), to be thick, heavy, dense,
large, fleshy, pregnant, port, majesty,
glory, gestation.
QPD (1Elp), to be drawn, rolled, folded
together, made ready, be coagulated, congealed, as cheese, or the child in embryo.
KBIR (11.:J:J), great, the great.
The
Arabic Venus was called Kabir, the great,
because she was the great, i.e. pregnant,
which is the origin of greatness ; the title

of the genitrix, as Pehti, or Peh-peh

(Eg.), is the doubly great, the glory in
which the Two Truths of puberty and
gestation are combined in the image of
the dual lioness.
GvL 6U), to go round, to turn in a definite
circle.
GvH (M\~), to hollow out, deepen, make
concave.
CHVTH (n\M), to surround, enclose, of a
hedge.
HVTH (t:l\n), to bind about, surround.
HEVD, to be green, fresh, and hale, as a
derivative from Kheft, agrees with Uat,
to be green and fresh, literally Wet, the
name of Uati, goddess of the North, who
was the earlier Kheft.
A VTH ()1\~), to be, to exist, essential being,
support, body, be embodied, impersonated.
Avo (1\~), to tum, wind, surround, move,
turn circularly, be puissant and mighty,
bend, writhe, heave.
A VTH, a sanctuary, abode of being.
A VTH (Tll~), body, being, -person, essential
self.
A VTH (Tl\~), to be, to exist, to make a sign
of covenant between God and Man, or
between the heavens and earth, a memorial sigu of time in the division of day
from night (Gen. i. 14).

This Avth (or Uth) represents the Egyptian Aft, a reduced form
of Kheft the genitrix, who under her first name as Khebt or Kheft
is goddess of the seven stars and of the north. As Aft her name
denotes the four corners of her circle, the memorial sign of division
of the circle into four quarters, Aft (Eg.) being No. 4, the four
corners. The Hebrew Tl\~ is the foundation of Eth or Uth of the
"ETH-Sikkuth," 2 and in Egyptian Aft-Sekht would denote the ark
of the four quarters, the tabernacle of Aft the goddess, the old
genitrix who in the hippopotamus shape was the earliest queen of
1 Movers, Kri#sc!ze Untersuchungen, &c. p. 75
2 Amos, v. 26.

- - - - . ----..

~-~--

A BooK OF THE BEGINNINGS.

heaven, Kefa, Kheft, or Kivan. This Avth (n1~), which in Hebrew
had become an abstract or indefinite term, thus recovers its original
significance in relation to the obscured phenomena of the beginnings.
Inscriptions on the tombs and sarcophagi of the Lycians show that
the people invoked the goddess PHATE, the Greek Leto, to avenge
them on those who dared to violate the resting-place of the dead.
Phate also answers to Aft, the Great Mother, the birthplace of the
living and abode of the dead. Another of her names, Urt or Ret
(Taurt and Rerit), supplied the name of Leto.
It was on account of the feminine origin of Jehovah that it was
considered blasphemy to pronounce the name. The Jews, with the
Targums and the Seventy, understand that to blaspheme the name
of JEHOVAH was to utter it distinctly, say it aloud. Hence the
sacredness of the unutterable name. Therefore the man who blasphemed the name 1 may only have pronounced it. That was enough;
to utter it was to identify it and proclaim its nature. The man's
father having been an Egyptian would account for his knowing the
name, and for uttering it he is commanded to be stoned to death.
The Rabbins call the name of Jehovah the name of four letters, it
was their mystical Tetractys or Tetragrammaton, the wonderful
number of the ineffable name. Now Mli11 is really composed of three
letters, not four, and the statement conceals a secret not meant for
the profane. The younger Buxtorf observes that the name of Jehovah
resolves into only three letters, J. H. V., which denote the Being who
revealed himself as he who was, is, and is to come. A numerical
four or figure of four is of more importance however to the Tetragrammaton than even four different letters. In the Gnostic account
of the beginning attributed by Irenceus to Marcus, it is said the
Deity uttered the first word of four letters. This word was Arke
(apx7J)-the Greek form of the famous Tetragrammaton, which with
the Hebrew,s was the name of four letters. In the later accounts of
creation the Deity is postulated as God the Creator, the cause of
phenomena; in the earliest the phenomena when personified, supplied
the Divinity. " In 'Arke" was in the beginning, and synonymous
-with "in the circle" as a type of time. Ark (Eg.), as before said,
means to encircle, encirclings, enclosings, settings, endings, weavings;
ARKAI is to appoint a limit, fix a decree, and signifies finis. The
first circle or Arc observed in heaven as a measure of time was that
of "AptcTo<; (Arktos), the Bear whose revolution made the first (Arctic)
circle round the pole of the north. The four letters typify the four
corners of all beginning. Apt is the name of the goddess of the
Grea~ Bear, and of the four corners.
Here the secret of the mystery
is that Jhvh was represented by the beast that went on all fours,
whose name was written with four letters, and who was a figure
- of four. Apt the genitrix is the abode of the four corners; The
1

Lev. xxiv.

10, 1 1.

\.

THE PHENOMENAL ORIGIN OF jEHOYAH-ELOHIM.

I53

four corners at first represented by the four legs of Apt, the beast,
were afterwards depicted by a goddess bending over the earth
and resting upon her hands and feet, or on all-fours. Also the
hippopotamus has four toes to each foot.
Everything continued by the Hebrews was typical, and they
commonly dried their figs for preserving in the shape of four-sided
cakes. This is an image of the old genitrix Teb or Apt. Both Teb
and Aft are applied to the four corners or quarters. Also Teb (Eg.)
is the name for figs and for the box, the Hebrew square cake of figs.
According to Joshua Ben J ehuda, in his commentary on the
Pent<).teuch, the I'Eln cake was made and baked in the shape of a foursided brick of clay or gypsum. Teb (Eg.) is the brick, and the foursquare loaf thus named after the goddess Teb is still called a brick.
. The Hebrews have a Kabalistic figure held to be most sacred and
unfathomably profound. This consists of a circle containing three
Jads and a Tau, or Qamets.

Kircher says the three J ads mark the three hypostases in the
divine nature. By the single Qamets (tau), placed beneath, they are
meant to symbolize the unity of the essence common to each person
in the trinity. 1 That is after-thought. The figure belongs to a time
when there was no trinity and no fatherhood in heaven, but the mother
and child only. This is the present writer's interpretation of the
figure. Th'e circle or noose is the hieroglyphic of ark or Arkai, one
meaning of which is the 30th of the month, as the type of a completed period, and it meant established, finished. Three Jads in
Hebrew have the numeral value of 30, and these give to this circle
the significance of the noose (ark), carried by the goddess of
beginnings.
The Tau Cross, hif'roglyphic Tat, or cross, means established for
ever. The figure is thus composed of the circle and cross, and the
No. 30 shows this to be a figure of "In Arke" the beginning. The
three J ads and the Tau also furnish the numerical four on which the
circle was founded, the four of Aft, the abode. If the lower sign be
the l'~i'' it is equivalent to a binding, a bundle, the noose (Ark), for
an enclosing, as QAMETS means to close, and would be a perfect
determinative for the three }ads, No. 30, "IN ARKE." ARKHU is the
Assyrian Month or Moon; ARAKA, a Jain division of time.
The Jews are charged with preserving to a late time the symbol
of the Ass-head. This also is an Egyptian ideograph with the
numeral value of 30, and therefore equal to the three }ads. The end
of a period and completion of the circle of one year is illustrated by
1

CEdzpus .d':gypt. vol. ii. cap. ii. pp._JI.4, 115.

~~ --------------------~----~~'

154

BooK OF THE

BEGINNINGs.

the head of an ass figured in the sign of Leo at the point where the
Egyptian year ended and was renewed. 1
Sha (Eg.) is likewise No. 30, and the word denotes various forms of
the beginning, and types of cause and commencement.
Learned Jews assure us that the Kabalists constantly added the
J ad to a word for the sake of a mystery. The Rabbi Bechai explains
that it showed there was a plurality of persons included in the word.
The Jad itself was a sign of plurality. It was a hand, and has
the numeral' value of 10, or two hands, just as the hieroglyphic I
with inherent U, is a plural sign. Thus Jhvh denoted the plurality
of Havah, a plurality never yet interpreted by the theologians. In
the ancient Hebrew letters the J ad has the shape of a kind of zed or
Zeta which is identical with the Coptic and ancient Greek Zeta that
passed into Z. This letter is the hieroglyphic of Sut (Sebti), and its
numeral value is seven. Thus one mystery of the Jad prefixed to
Havah might be resolved by the J ad being a sign of seven, the number
of Havah, as goddess of the seven stars.
The J ad prefixed is of the same hieroglyphic value as the typographical sign of a hand, still made use of to point with. The
phonetic Jad signifies a hand, and in archaic form it had a rude
resemblance to the hand. As a numeral it denotes IO or double
the value of one hand. The origin of the J ad can be traced
hieroglyphically by aid of the hand. The name Jad (,l') )ncludes
the Vav, 2 and this relates it to the Egyptian FA, the han!i; Fa is
an abraded form of Kefa, Kaf, or Kep, the hand ; Kefa and Fa are
reduced to a, the hand,~ and this a is equivalent to the Hebrew
J ad for the hand. F J..., the hand, implies a form in F AF, hence
possibly the reason why the J ad appears at times in the place of
VAV; it also interchanges with the Aleph. Kep (Eg.) the hand is
the Hebrew Kaf, called the hollow of the hand, the palma cava.
El::l the hand, the curved hollow of the hand, is likewise the sole of
the foot. The primal cave, however, is the womb, as is shown by the
Egyptian Kep and Khepsh, the sanctuary of the hinder thigh.
Kaf the hand and foot denotes the double nature of the J ad
which gives it the numeral value of 10. The hand and foot, as
explained, were types of the Two Truths, upper and lower, before
and behind, breath and water assigned to Kefa as di-genitrix. One
mystery of the J ad sign of ten is that it stands for the hand and
foot of the creatoress Kefa, the mother of all living, which hand and
foot are pourtrayed in the figure of Brahma-Maya, 3 as well as in
the members of Khepr, the beetle-headed divinity. One title of
Athor, the habitation of the Child, is Divine Hand." 4 The" Working
Hand" was an image of deity with the Mayas of Yucatan. This
1

Planlsphere, Drummond, Pl. 16.

See list of words on p. 138, vol. i.
Lundy, Mon. Christ. J., fig. 26.

Birch, Gall. p.

20.

THE PHENOMENAL ORIGIN OF jEHOVAH-ELOH'IM.

ISS

working hand appears as the hand of th~ artist, the determinative of

IT (Eg.) to paint, figure, pourtray; "It" being synonymous with J ad.
We cannot name the hand as Kef (Eg.) or Kaf (Heb.) without at
the same time identifying and designating the genitrix Kefa, and
that in a particular manner, for the first Kef (hand) was the womb.
The goddess Kefa depicted as the hippopotamus had no other hand.
That was the earliest working or creative hand, the Kef, Kep, or
cave, named before the external hand or foot. This unity of the
hand is also part of the mystery of the J ad ; Kep (Eg.) is a name
of mystery as well as of the hand.
If we were to render the J ad by Aleph then AHEVAH suggests a form
ACHEVAH perfectly consonant with hieroglyphic usage, akh and ka
b~ing variants of the same sign. A relic of this appears to remain
in I:J:::l~ for the hand. 1 This interchange is not uncommon in the
Hebrew. The Egyptian Karis the Hebrew Akar, the Hades; Akar
.,:::l~, the husbandman is Kar, the gardener. Akel (~:::~~) food, is Kar
food ; I:J:::lN to drive, spur, push, urge on, is Kaf, should, must, receive,
take; ~:::l~ fortress, castle, is Khet, to be shut, sealed as a fortress.
The Mexicans call the Holy Spirit of their Trinity (that is, the
Trinity as interpreted by Europeans) by the name of ECHEVAH.
Y zona is the father, Bacab the son, and ECHEV AH remains for the
mother. Echevah we take to be the Egyptian Kefa, as goddess of
the Great Bear, and identical with the Hebrew Jehovah.
No vowel is a primary in the earliest formation of words, and in cases
like this of the Jad in Jhvh we must identify its earliest value before
we can begin to discuss the meaning of the name. The Jad as vowel
hardens into the consonant, and goes back as representative of n, v,
p, and n, which shows it to be a final development or deposit of a
guttural sound. Thus the J ad interchanges with gimel in 11,1 and l!,),
t:l,l and t:l,~; with kaf in .,~~ and .,~,;:::l, with qoph in .,li' and .,~p,
with ayin in ~::!~ and ~:::111, and with cheth in m1 and mn, ::1~ 1, and ::~n.
Therefore if Jhvh be a primary name_the Jad in it must stand for a
guttural or a K sound. If we take it for K it follows that }HVH
is a later form of CHEVAH, Kevah, or Kefa. The hand as Jad
or ,,, Greek 'lwTa (~lW) is a reduced form of Kheft (Eg.) the
hand. By spelling the name of J ad, the hand, as we assume it to
lrave been originally written, Kaft, i. e. (,,1) ]AD with the K sound,
we recover the plural Egyptian form of Kaf in Kaft or Kepti the dual
of Kaf which duplicates the hand. Kepti is the di-genitrix and the
double hand (or hand and foot) and when abraded into ,,~,or Jad we
find the character preserved by the letter being a figure of ten with the
numeral value of two hands. In the word ::!~\ to desire, long for, we
have an instance of the J ad being a softened form of the K sound, as
::1~1 is identical with :JM, and by taking th~ J ad (hieroglyphic hand)
to be equivalent to the Kaph (hieroglyphic hand), we see that it is a final
1

Job, xxxiii. 7

___,.-.

-~.

A . BooK

oF

THE

BEGINNINGs.

development of the K sound, hence its connection in, Hebrew with

the K sounds, and we are able to restore the original of Jhvh as
Khevah, the Egyptian Kh being the true initial sound in the name of
Kefa, Chevah or l{heb.
The woman I vi of the Polynesian mythology can be shown to be a
form of the Typhonian Kefa. I vi in one application is a name of the
Widow, the woman that is mateless, as was the first mother in the
mythos, the genitrix of the gods. I vi, Maori Wheva, signifies bone,
and the Egyptian Kcfa will enable us to correlate the bone, the
widow, the Polynesian I vi, Maori Wheva, Hebrew Chavvah or Khevah.
The Ivi or bone of which Taaroa made the first woman means the
substance, the body. This answers to Af (Eg.) flesh, the matter born
of. In another form Af is Ab, the name for ivory, and ivory the hard
bone returns back to lVI. Af, Ap, Abt (Eg.) are each represented by the hippopotamus as the type of hard strength and substance, the bone of the beginning, the single horn of this animal being
the symbol of hardness. Thus Af is flesh, and Aft is the genitrix.
Ab is ivory, horn, bone, and Abt .is the genitrix, the hippopotamus
goddess otherwise Kefa, Wheva, Jhevah, or I vi.
According to J. M. Arnold 1 there is a negro Eve, the first woman
whose name signifies life. It is rendered lYE, the y representing an
earlier f, and the name is also found in !FE, as the place of beginning.
But this is not the Hebrew Chavvah gone back again: it is a form of
the ancient mother of all flesh (A f) the hippopotamus-goddess of Africa
who is the original of all the other Eves, and whose name up in Africa
had been worn down from Khebma, Khep, Khef, Kef to HAWA in
Swahili, IFE the Yoruba abode of the Gods, and lYE for the negro Eve.
Jehovah-Elohim of the Hebrew Genesis is identical with AshtorethElohim, with Kefa of the seven stars, and Chavvah the mother of Seth
and of all flesh ; Jehovah denoting the one personage as the gei;titrix
and Elohim the seven-eight as the seven gods and their Manifester
Sut. Thus Seth is eighth to the seven patriarchs of one list in Genesis.
In the Hebrew Generations we are presented with two forms of
the cr~ation legend fused into one. These are commonly called the
Elohistic and J ehovistic records. There are likewise two lists of the
patriarchs who preceded the flood of Noah with seven names in
the one and ten in the other.
Adam.
Cain.
Hanoch.
Jirad.
Methusael.
Lamech.
Noah.

\.

Adam.
Seth.
Enos.
Qenan.
Mahalalal.
Jared.
Hanoch.
Methusalah.
Lamech.
Noah.

THE PHENOMENAL

ORIGIN

OF JEHOVAH-ELOHIM.

I 57

Sut in the original myth is one of the Elohim, the eighth, to the
seven Alu or Ari the companions, the Kabiri. Arthur and his
. seven companions in the Ark aie another form of the Elohim. In
the book of the generations of Adam 1 we have the Sutite or Sethite
line of descent, and with one exception 2 in the chapter, the narrative
is Elohistic because, as now interpreted, Sut was the manifester of
the seven Elohim of the Great Bear. These seven in the Ritual are
the "seven great spirits,'' 3- " A11up made their places,"-which seven
spirits are Amset, Hapi, Tuautmutf, Kabhsenuf, Maaentefef, Karbukef, and Harkhent S'khem. "Anup places them for the protection
of the coffin of Osiris." These seven are behind the constellation of
J(hepsh, the northern heaven. The " coffin of Osiris " is the square
of Ursa Major formed of four stars, also known as the Bier, bier and
birthplace being identical. These four stars probably constituted the
first four corners, hence four of the seven spirits are the gods or
guardian geni of the four quarters. An up is a form of Sut, a manifestation, also named the Anush or Wolf-Dog. The name of Sut as
Suti or Sebti, reads Seb 5, ti 2, or number seven, and in the Genesis
Anosh is the son or manifester of Seth, as if the Anosh were the
eighth in the star-myth as Taht is in the lunar.
The Anosh is taken to mean the son of man, or man as the mortal,
the decaying one. But this is vague, and all too general. Writers
on the subject have known nothing whatever of its typology. The
Anosh is, according 'to most interpreters, the Messiah somehow or
other, and he is .so in the Book of Enoch. Of him, Enoch says,
"Before the sun and the signs were created, before the stars of heaven
were formed, his name was invoked in the presence of the Lord of
Spirits." 4 Elsewhere this son of man is called "the son of the Woman,
sitting upon the throne of his glory." 5 This is the Anosh, the
periodic manifester. He was the son of the woman, as Sut-Anush,
and as Har-ur, the son of Isis, before the fatherhood existed, and
both facts are acknowledged in the Book of Enoch. Anush, then,
is the Egyptian name of Sut, under his type of the wolf-hound.
The first Anush in heaven was the dog-star, as announcer of the
cycle.
In a chapter on the typology of number and reckoning, it will be
shown how the origin is connected with the numbers of the Great
Bear. Sebti, as No. 7, has earlier forms in Hepti and Khepti. The
name of Suti or Sebti, as god of the Seven Stars, is but a reduced
form of the name of the genitrix as Khebti, and Suti must be
secondary to the mother, as the son. In the word Khebti or Khepti
we have the numeral value of both seven and ten, for Khep is the
hand, and ti is either number two or it duplicates the hand ; thus
Khep-ti. (Seb-ti) may. be 5 and 2, or twice 5 ; 7 or 10. This has
1

Gen. v.

Ch. xlviii. 3

Gen. v .. 29.
5

Ch.

a Rit. Ch. xvii .. Birch.

9

~i.

A BooK oF THE BEGINNINGS.

been said earlier in the present wor~, but is now being brought to
bear on the two records, two lists of patriarchs, two forms of the
mythos, the Elohistic and the Jehovistic, which have one startingpoint and one meeting-point in Khept or Hebrew Khevah, as
goddess of the North Pole and constellation of the Bear. We . find
the seven in the stars, and the two will appear in the ten divisions
of time and space. For example : in the Babylonian astronomy, the
five planets were called interpreters. There were also twelve chiefs
of the gods, one for each sign and month, who presided over the
passage of the sun, moon, and planets. Twenty-four stars, called
Judges-the four-and-twenty elders of REVELATION-were . associated with the zodiac, twelve being north and twelve south.
Under the five interpreters were a certain number of stars, one of
which descended below the horizon every ten days. To complete
the year, that of 360 days, it is obvious these must have been thirtysix in number, one to each of the thirty-six decans in which the sun
spent teri days, the thirty-six gates in the House of Osiris.
But this reckoning by the stars was pre-solar. The star of ten
days would be the Ser (Eg. ), chief, ruler, disposer, arranger, consoler
for that time. This brings us to a grouping of the days in weeks of
ten each, which we hear of among the Egyptians.
One way or another, everything once established, was preserved in
mythological allusions after it had been superseded. There is a reference to the week of ten days in the Mendes Stele in relation to the
consecrating of the queen and uniting her to the divinity. " Thereupon another ceremony was peiformed in honour of the queen in the
form granted to all goddesses, who there received life a second #me,
scattering the fitmes of incense over her and on eaph first day of the tenday week," 1 in memory of MEN AT, whose collar had ten BUBU
instead of the nine worn by Isis, although this was not to be publicly
proclaimed.
The division of time by ten belongs to the reckoning of that
number on the two hands and as the two hands. The ten digits
formed the first figure of ten, as two hands. These were crossed in.
making the sign of ten, and a cross is still the sign of ten. The
hieroglyphic ten is .formed of the two hands clasped. Teka (Eg.)
means to cross and join together, and the sign of ten was made by
crossing the digits.
Tekai means a measure, to fix, attach, a frontier ; and the first
observed crossers of the horizon at regular periods of ten days
became the DECANI, in Egyptian the TEHANI, who in the heavens
were the conductors in the reckoning of the nights by tens.
The Egy:ptian Ephah measure is the hept, and hept is the number
seven. In Hebrew measures there are seventy-two zests to one
Ephah. In this combination the seven (the revolving stars) of the
1 Records of tlte Past, vol. viii. p. 98.

----~------

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

I59

beginning are related by measure to the 72 of space-the seventyt\vo duo-decans, into which the ecliptic was at length divided. In
this way did one measure run into others.
It is now to be claimed that the twofold beginnings of the Hebrew
Genesis are resolved into one, and explained by the universal beginning in the north, with the Great Bear for the first creator of the cycle
of time and discreter of the heaven and earth into upper and lower;
that this is the phenomenal origin of the genitrix named Khebt or
Khefa in Egypt, and mn' in the Hebrew Scriptures; also of the
Elohim, as the seven companions of all mythology, and that JehovahElohim combines both the Great Mother and the companions, Kabiri,
Rishis, Hohgates, seven Princes, or Beni-Elohim.
By a well-known law of language Khefti passes into Shefti, and
Shefti into Shedi. It does so in Egyptian, where Khefti deposits
Suti. Khep, or Kheb, is modified into Seb, Khebt into Sebt
(Sothis), and Sebt abrades into Sut, the meaning of Khebt, the
hinder part, being stm preserved in Sut, the tail or seat. The
Hebrew Sheth (n~) for the buttocks, or hinder-part, can be traced
from Kheft or Khept, the hind quarter, the rump of the hieroglyphics in two forms, as the Khepsh <flC:J, or hind quarter north,
and the Khept ~.or hind quarter west. Thus the Shedim, the
later devils, represent the Khefti, evil ones, godless, satans of Egypt,
and the children of Sheth, 1 are the sons of Kheft, the goddess of
the seven (Khept or Hept) stars.
The Hebrew word S6D, or SEVD ,n:::, secret, a mystery, is derived
from the Egyptian Khept, the Kep, a mystery, the mystery of fermentation and fertilization, the mystery of Typhon' and the female
whose name was Mys~ery in Babylon and Kefa in Egypt. It is in
relation to this mystery of fertilization and pubescence that Kheft, to
a sitting for a consultation;
sit or squat on the ground, agrees with
that is, of a very primitive oracle, which gave forth utterance when
the daughter of BABYLON sat in the dust and demonstrated one of
the Two Truths. 2
also means to sit down, to GROUND, the same
as Kheft. Kep is the inundation, the flowing period, applied to
Egypt and to the feminine nature. This flow it was- that produced
the ground, red earth, of the human creation, and established the
basis of building for the body. It was the flesh-maker. It was also
one of the two .first revealers, hence the consultation, the SOD, or
mystery. S6D and SHETH meet in one meaning in Hebrew, and
both come from Khept, the revealer of the mystery. The mythology
corresponds to the philology. Thus Kheft, as the Hebrew Jehovah,
becomes the SHADAI of Genesis ; 3 the Shadai without the El prefixed, which denotes a male deity. The Elohim, J ehovq.h, JehovahElohim, and Shadai, all meet in one divinity and starry constellation ;

,,t:J,

,,t:J

2 Cf. Isaiah xlvii. 1, 2, in the Hebrew.

Num. xxiv. 17.
3 xlix. 25; Numbers xxiv. 4; Ruth i. 20, 21.

160

BooK

oF

THE

BEGINNINGS.

one name of the old genitrix. Aft means to suckle the child ; Aft
is the exuding, the nourisher, or nurse of the child. She is the suckler,
the wet-nurse. One form of the wet-nurse is Men<lt (or Menkat) who
bears one of the opprobrious names of the Typhonians. Her peculiar
symbol is the breast, or breasts, or rather dugs, drooping down. Her
three breasts are all that remain on the monuments of the most
ancient mother, the Dea Multimammire, many-teated, who is found
out of Egypt as the black Diana of Ephesus. In the Hermean
zodiac she appears as the female Waterer with her numerous teats
all streaming with nutriment. This is the old, old suckler, .one of the
earliest types of source and sustenance, figured by the primeval man
in the human childhood. This ancient genitrix (Khefa or Ta-Urt)
also appears in some zodiacs as Rerit, goddess of the north pole,
the suckler in the shape of a sow/ a primitive type, of the multimammalian mother.
According to Tacitus the ESTYI, a German tribe, worshipped the
great mother under the type of Rerit, the sow, although he mentions
the boar as the symbol used. The sow would represent the mother
of the gods, the boar her son. Hest or Est is a name of the genitrix,
typified by the cow in Egypt, which had taken the place of the sow.
SHAT (Eg.) is the sow, and the ESTYI were the children of the sow.
Both cow and sow meet in the goddess Hathor, one of whose names
is SHAAT or SHATI, the exact equivalent of SHADAI the suckler; also
Hathor follows Taurt in the secondary or lunar phase, just as Shadai
succeeds Khevah or nw (Jehovah).
Never dreaming of the imagery still extant to give visible being
.once more to the types of divinity, Hebraists have interpreted the
name of Shadai as meaning the Almighty. But the first powers,
forces, and mighty ones, who were recognized in the heavens, were
no personifications of power, as the result of abstract concepts in the
modern sense of an almighty one, nor were they personifications of
thunder, lightning, or winds, but simply the visible turners round in
the planisphere. As it could not be known that the earth was a
revolving orb, these revolvers, who were identified as the returners
back, appeared to have made their way through the earth. The
moon was visibly renewed, and might be a fresh creation every month.
The sun also that rose again might not be the same sun that set, but
that group of seven stars which always kept the same companionship
and relationship would be the earliest to demonstrate their identity.
These are the first mighty ones, divine ones of typology, the first
sailers across the abyss of the waters, as the seven Kabiri or Hohgates,
or Elohim; the first who swam the waters as the seven bears, cows,
and earlier hippopotami, or voyaged in the ark as the seven in human .
form, the seven potent and puissant ones, represented first of all as the
genitrix Septiformis, whose type as the water-horse was. the embodi.

Lepsius Einleit. p. 108.

THE PHENOMENAL ORIGIN OF }EIIOVAH-ELOHIM.

r6r

ment of power and potency. Khepsh, Kep, or Kefa (her names)

mean force, puissance, and all that can be expressed by the Hebrew
SHADAI, rendered almighty. The old goddess of the Great Bear was
personified as the first almighty, as the turner round at the polar
centre of the starry system, the initial point of everlasting movement.
The Egyptian Khepsh, the mighty one in the north, whose image
is Behemoth, became the CAOUS of the Arabians, of whom they tell
such wonderful tales. CAl CAOUS, the son, is said to have reared a
city and a palace of great splendour, which was garrisoned by Genii, 1
and afterwards destroyed by an angel of God. The Persian traditions
affirm that Cai Caous, the Builder, endeavoured to take heaven by
escalade.
.
.
As to Shadai, the almighty, it is more to the present purpose that
Shad, (,~) in Hebrew, means the breasts, mammce, paps, the breast
of a woman for giving suck, and n,~ (Shadah) to moisten, bedew, to
give drink, to suckle. These agree with Kefa as the waterer, the
inundation, and mysterious fertilization of the Nile, which was female
at first, and with KIFI, an Egyptian name of the breast and nipple.
They identify Shadai with Menat, the wet-nurse, and with Rerit,
the sow. The Hebrew Shadai was the suckler, and the name
indicates that personification of the breasted or teated genitrix, the
Dea Multimammce, whose especial types are the hippopotamus, the
cow, and the sow. It is possible that Hathor, in her primordial shape
of SHAAT, may have had the sow form. But the monumental Egyp. tians had put that animal out of sight all they could, else, the SQW
was probably the original of the many-teated type.
Sha (Eg.) denotes all commencement of forms, births, becomings,
and fertility; the period of the inundation, the substance born of, to
make go out, to extract, cause to flow. Shat is the sow; and from
the persistence of the type in Israel as the sacred or the abominable,
there can be little doubt that the original symbol of Shadai, the
suckler, was the Shat or Shati, the sow, just as in Britain the sow
was a type of the goddess Ked. No picture of the Dea Multimammce could more effectively present the feminine nature of
Shadai than the feminine biunity of the divinity in the description
of this divinity of Israel in Genesis,-" Shadai, who shall bless
thee with blessings of the BREASTS and of the WOMB." 2 The
blessings of the breasts are the blessings of Shad, identified with
Shadai.
The A.lmighty could be equally derived from Kefa, who is mightiness,
force, puissance personified; the Being looked on as the power that
pulled round the whole starry scheme, or at least led and headed the
revolution, hence the appropriateness of the water-cow, the huge
Behemoth type. Here it seems to me that in one of the numerous
obscure allusions of the Hebrew writings which have been generalized
1

Cf. the seven spirits or Genii of the Khepsh.

VOL. II.

xlix. 25.
M

BooK oF THE

BEGINNINGS.

past recognition in rendering, Habakkuk 1 has identified Shadai and

Behemoth, and coupled them together in one image. He is denouncing the ancient worship with its drink-offerings, its exposures of
nakedness, its graven images, and he intimates that the violence of
Lebanon shall cover- them and they shall be overwhelmed by rm:li'l:J..,;;
Shad-Behemoth, the wasting or destroying Behemoth, the typical
beast, the gigantic animal of legendary lore that was worshipped
as the representative image of the Typhonian genitrix Bekhma.
The inner thought of such allusions is of more importance than
the external phrasing.
Shad, or Shadai, the divinity, when cast out, becomes the Devi.l,
the Shad (,~), as devils of a later cult. "They sacrificed unto
Shad," 2 is rendered "unto devils." It is well to note the part played
by the Hebrew" points" in shunting the reader off the line of the
primitive thought. The origin of the Devil is the result of beginnir.g
with the goddess without the god ; so Kheft, the great mother,
furnishes the name of the evil one, the enemy, the Devil. The
worshippers of the mother were the godless, hence the devilish.
The tie is an especial sign of the Typhonian genitrix, and one name
of this tie or noose is Tepr (Eg.). The Hebrew tie worn on the
head and the hand is called the Tephillin,_ the prayers, or appendages
of prayer. Teb (Eg.) means to pray. The tie, or Tephillin, has the
letter Shin on one side of it, the strap is fastened on the back
part of the head in such a way as to form the letter Daleth, and the
letter J ad is represented on the end of the strap depending from the
hand. These three letters constitute the name of Shadai (',~:i).
The tie, Tephillin, is another link between Tef (Typhon) and file
Hebrew Sliadai.
Still another secret unfolds. Certain of the Jews were accustomed
to write the number 15 not with the numerals ten and five, or M' (Jh),
but with a 9 and a 6, as is supposed, to avoid writing the sacred name.
It was not so. In writing the number 15 with the Teth No.9, and
Vav No.6, they were preserving the name of Tef, the First Orie.
We shall find various allusions in the later writings to this goddess of
the beginning. For example, Kheft is the hinder part, the tadl,
rendered by the hinder feminine thigh. It is likewise the north, as
the hinder part, where the tail of Typhon, as the seven-headed dragon,
drew a third of the stars of heaven. 3 Israel is identified with this
tail. "The Lord shall make thee the head and not the TAIL," 4 as
she had been in the Jehovah Cult.
The hinder part (Khept) is alluded to by Jeremiah, who char~:es
Israel with saying to a stock, "Thou (art) my father," and to a sto:1e,
"Thou hast brought me forth, for they have turned (their) HINDER
PART unto me, and not their face." They were worshippers of the
1
3

ii. 17.
Rev. xii. 4

Deut. xxxii. 17, and Psalm cvi. 37.

Deut. xxviii. 13.
'

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THE PHENOMENAL ORIGIN

oF

]EHOVAH-ELOHIM.

r63

hir.der part, the north and its goddess, whose symbol was the hinder
-(remffifl=-) ~high. They turned their faces a11d their .images to the
north in their worship, and this is represented reversely as turning
their hinder part to the Deity.
Again it is written, "The Lord will cut off from Israel head and
tail." "The prophet that teacheth lies, he is the tail." 1 "She that
hath borne seven languisheth; she hath given up the ghost; her sun
is gone down while it was yet day; she hath been ashamed and
confounded." 2 This is the genitrix who brought forth the eight
gods. In the Hebrew mythology she bore the Beni-Elohim, the
morning stars that sang together in the dawn of creation when the
foundations were fastened, and ~the four corners were fixed. 3 As Aditi
she bore the seven sons in the Hindu mythology. As Sefekhabu
and Khept (Hepti) she is goddess of the seven. As Jehovah she
has the seven eyes in the stone, the seven eyes that run.r to and fro
through the whole earth. 4 . "Sing, 0 barren, thou that didst not bear,
thou that didst not travail with child." She who was unwedded to
the fatherhood, and is therefore called the widow, "Thou shalt forget
the shame of thy youth, and shalt not remember the reproach of thy
widowhood any more." The reason for this change proves the
feminine nature of the divinity hitherto adored. "For thy Maker is
thine husband; the Lord of Hosts is his name; and thy Redeemer
the Holy One of Israel; the God of the whole earth shall he be
called." 5 Which, rendered literally, is, "For thy Baals are thy
Makers, Jahveh of Hosts his name; and thy redeemer (the) Q'dosh of
Israel, Elohim of all the earth he shall be called." It is asserted that
the Maker is the male, and the husband of Israel who personifies the
Great Mother whose peplum was never raised, and who figures here
as the barren Widow. The barren (iPV) also applies to both male and
female, and she is the UNBEGETTING. The same strain is continued
by Hosea, who treats the "Mother yet no wife," as an abandoned
harlot. The male Lord denounces her, "Plead with your mother,
plead; for she is not my wife, neither am I her husband. Let her put
away her whoredoms, and I will have mercy on her children, the
children of whoredoms. I will make her mirth to cease, her feast days,
her new moons, and her SABBATHS, and all her solemn feasts, and I
will destroy her vines and her fig trees. I will allure her and bring her
into the.wilderness, and speak comfortably unto her, and I will give
her vineyards from thence, and the Valley of Achor for a door of hope.
And it shalt be at that day, saith the Lord, thou' shalt call me Ishi
and thou shalt call me no more Baali.'.' Ishi is the male, the husband.
Then when this union takes place the Begotten Son of the Father
will be born as promised by Isaiah.
This imagery is applied by Hosea in his first chapter. "Go, take
1
4

Is. ix. 14, 15.

Zech, iv. 10.

2
6

Jer.

xv. 9
Is. liv. r, 5.

Job xxxviii. 6, 7
M 2

- - -- ---

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-- - - - - - - - - - - - - - - - - - - - - - - --,.----=--

______________

A BooK OF THE BEGINNINGs.

untc. tl1cc a wife of whoredoms and children of whoredoms," h<-luuging to her who is made to personate the t;eat mother, and who as
genitrix and feminine divinity without begettal is the great whore,
whether of Babylon, Egypt, Israel, or Rome, because she was bushandless and bore her child, her branch, without the fatherhood. The
bad language and worse sentiments of the prophets are not to be
understood except on this theory of the motherhood-preceding the
fatherhood-which was worshipped by the Hebrews under such names
The change advocated by the
as Jhvh, Shadai, and Ashtoreth.
prophets corresponds to the introduction of monogamous marriage
in the social system. The Lord now says, "and I will betroth thee
unto me for ever. I will betroth thee unto me in faithfulness, and
thou shalt know the Lord." 1 The Lord is "him that maketh the
Seven Stars and Orion." 2 The seven stars were the image of Typhon
as genitrix; now treated as the thing made, and no longer as the
maker. These represent the great mother and her son, Sut-Har.
There is, says de Rouge, a personage who walks with great steps in
front of Sothis (Sut), sceptre in hand, and the whip upon his shoulder;
the stars that form his constellation comprehend several decans, and
correspond in great part to those of Orion. It will be shown that
Orion was an early type of Sut-Har, the son of the Typhonian
genitrix, and here the seven stars of the mother are coupled with
Orion, the son. These represented the primeval mother, and the son
born without the father now first found or founded in Israel.
Isaiah, in grimly making merry over the time when Israel shall
turn to the Lord, the male Jahveh, and desert the lady of the seven
stars, says, "In that day-the day of the 'BRANCH OF THE
LORD '_:_seven women shall take hold of one man, saying, 'We
will eat our own bread and wear our own apparel, only let us .be
called by thy name to take away our reproach.'" 8 The reproach of
Israel being the worship of the woman of the seven stars, the Queen
of Heaven, here typified allusively by the seven husbandless women
seizing upon one man, just as in the Ritual we have the seven Hathors
and the one b~ll, called the bull of the seven cows. The same writer in
his anxiety to have the past blotted out and forgotten, conjures his
countrymen thus:-" Do not record beginnings; do not dwell upon
the things of old. Behold, I will do a new thing." 4
The feminine origin of Jehovah-Elohim and the status of the degraded divinity will alone account for such gross language applied to
the worshippers as is found in Exodus xxxiv. 15; Deuteronomyxx"?d.
16, and 1 Chronicles v. 25. Only a female Elohim like Ashtoreth
could have played the ZONAH (mt) with her worshippers as described
by the Hebre'v writers.
When the great mother was degraded and became the Zonah of
1 Hosea ii. 19,
a Ch. iv. i,

2
4

Amos v. 8.
,
C:h. xliii; 18, rg,

--,---~

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

165

the later writers her name of Kivan or Kftn supplied that of the
harlot. Khennu (Eg.) is a name of the harlot, the concubine, the one
who is not a legal wife, and the Hebrew Zonah, the harlot, corresponds to the Khennu.
One of the Rabbinical names for the creator was HA-MAKOM, the
place, and it was a Jewish saying, "that the whole universe was not
the place of God but that God was the place of the universe." The
divinity is here the creator, continued after the feminine pattern,
imaged by the Hebrew Meskhen or Shekinah. Mak6m, the place
(numeral value 186), was identified by the Jewish gematria with
Jehovah, because, as it was said, the SQUARES of the letters of the
Tetragrammaton (102 + 52 + 62 +5 2) yield the same result.1
Herein lay a mystery unknown to Buxtorf. The true square was
that of the four corners, the Abode, as Aft (Eg.) the reduced form oi
Kheft. This fact must have been known to the Rabbis, together
with the feminine nature of Jehovah, as the place, for them to
have given the same value to the four letters which could be conveyed
by the figures arid produce the square of the place, symboled by
the Tetragrammaton. The place occurs as MAQVM Cli'~ and as
Makvon )l:l~, a place, dwelling-place, the heaven, heavenly seat,
foundation, basis, the dwelling-place of the divinity. The Egyptian
Makhen was the great double-seated boat of the solar god Tum.
Then the word is modified in )UI~, a habitation, dwelling-place,
heaven. This is identified with Saturn, or Baal-Magvon (1111~_,!1:1), as
his seat in the seventh heaven, and the tower of seven stages, of
which his was the topmost in the planetary ~djustment of the
imagery.
This place (Ma, Eg., place) was the abode of Kivan or Kvm, the
ancient Khebm of JEthiopia, the hippopotamus, and the two interchangeable names are identical with the Cwm and Cefn (CMn) of the
Kymry. The supreme deity Saturn obtained the name of )l:l from SutTyphon of the Seven Stars: Kivan, the world-founding and sustain. ing divinity, was the feminine Kivan or Kftn of the seven stars, whose
sya1bols were the place, seat, pillar, mount, and tower. The world
was founded and established in the circle of the seven stars of the
lady before the courses of the seven planets were observed.
If we read Ma (Eg.), the place, then Ma-K6m, Ma-Kivan or MaKftn.'is primarily the place, seat, abode, the first foundation of Kefa,
Kivan or Kun, all forms of the Typhonian genitrix whose son as Sut,
(Stitekh) and Saturn, became the Bar-Typhon of Egypt, BaalZephon of the Hebrews, Baal-Kivan of Phcenicia and the BaalKftn of the Numidian inscriptions. Kefa, Keva, Kivan was the
mother before the name was given to the son as the Planetary
Saturn.
Kivan, the goddess, the personification of the place, the seat of
1

Buxt. Lex. Clzald.

2001.

- -- --If---,

A BooK oF THE BEGINNINGs.

J66

ongm and birth, is the idol of Israel, alluded to by Amos 1 in the

text, "Ye have borne ETH-Sikkuth your Malk, and ETH-Kivan your
image (or idol), K6kab your Elohim, which ye made to yourselves."
Leaving the meaning of Moloch to be dealt with hereafter, it is
claimed that Kivan is the goddess of the seven stars, the stars of the
Elohim and of Ashtaroth, which are seven in number on the monuments. Kivan modifies into Kun; Egyptian Khen, the inner place,
the Khennu or Kenau, primarily the womb. Mes means birth (Eg.),
and the Meskhen is the birth-place personated in Kun or Kivan.
This will corroborate what has been said of the Mishkan, the tabernacle of the Hebrew divinity J ah-Adonai, whether of the itinerating tent in the book of Exodus or the habitation in Jerusalem, 2 the
divine dwelling-place, the Shekinah and Thkivnah,3 the seat; both of
which are identical with the Kana, Egyptian Khen, or Khennu, the
later "image of JEALOUSY," the Hebrew 11:1 or ~)j:l.
There is no more universal name for the genitrix than this which is
derived from her image, the Quen (Heb. ), the hollow receptacle, the
nest, Kona (Mao.) pudendum, Kenau, Khent or Hunt (Eg.) the matrix;
Chhen (Chinese), Cant (Welsh), Quiente (Eng.), Gene (Vei), Gons or
Cons (Cornish), Kuris (Mandan), CON (Fr~nch), Knai, (Dayak),
Kunam (Bathurst, Aust.), Chaa11 (Favorlang), Yoni (Sanskrit). The
Kun or Kivan of heaven is the Queen of Heaven, Swedish QVENNA,
and HEAVEN itself has the same name as this Queen or Kivan. The
image of jealousy, denounced by Ezekiel, is the Qaneh. It was
worshipped in a lewd and idolatrous manner, and was placed to the
north, the seat of the great mother. This image answers by name
to_ Kivan and Ken, who was human first and celestial afterwards.
The Qen (li') "set among the stars.'' 4 "Record not beginnings,"
says the anxious prophet, but these beginnings are of paramount
interest to the sociologist ; they reflect the most primitive thought.
Yahan KUNA was the name of the famous temple of the Mayas,
in which their oldest god, their Priapus, Baklum CHAAM was
worshipped, who corresponds by name and nature to the Egyptian
Khem, found on the monuments with the goddess KUN. Also CHIAN
was one of the offerings made to their goddess of food, along with
beans and maize, answering to the Hebrew KAVVAN or cake.. In
Phcenician CHANNA was a title of Astarte or C:!!lestis, the Queen of
Heaven. The Hebrew deity Herself is also said to be the Qana. 5
"Jehovah, whose name is Qana." And this is none other than the
goddess Kun, worshipped in the wilderness, the naked goddess also
called Katesh, Ken or Kennen, the snake-goddess, who in Egypt was
a form of Thermutis, the mother Taur.6 The very divinity, who,
according to Josephus, brought up Moses, and who as Tharuis,
became his wife.
1
5

v. 26.
Ex. xxxiv. 14.

Ezra. vii. 15.

3
6

4 Obad. 4
Job. xxiii. 3
Bunsen, Egypt's Place, v. iii. p. 41,

THE PHENOMENAL ORIGIN OF jEHOVAH-ELOHIM.

I67

Kivan the star of Elohim can be related to Ken and Typhon by

means of the Dog-star or Ken the star of the waters. 1 The .dog or
bitch is Khen (Eg.) Chiuan in Chinese, and the soul of the genitrix
was said to dwell in the Dog-star. The earliest dog, the Fenekh, is an
image of Typhon as Khen, or Khena. The Hebrew p!! (Kavvan) is a
cake, a sacrificial wafer which was prepared for the Queen of Heaven,
who has the same name as the cake. This ()~:ll) signifies the founding and
fixing of the world. It is hieroglyphical. The cake sign denotes land,
earth, place, locality, orbit. It is the ideograph therefore of founding
and establishing in space and time: The cake is carried with the
divine drink by the Queen of Heaven (one of whose forms is Kefa) in
the tree ; the cake that was offered to her on earth. Kefa or Kivan
was the preparer, the world-founding, and Khep (Eg.) means to create,
to form, transform, cause to take shape, as in converting liquid into
solid by caking. Kafnu (Eg.) is the oven of the cake. Kivan is the
lady (Llafdig) of heaven who~e cake is the sign of preparing,
forming, creating or founding the world. In Egyptian both "nu"
and "nen " denote the type, and according to Jewish interpreters the
word l'::J,2 to prepare, to create is P'::l (Kivnen). Khep-nen (Eg.)
means to form, create the likeness.
Another name of the "place" in Hebrew is Athar. "Build this
house of God in his Athar." 3 " Let the house of God be builded
in his Athar." 4 Athar is the name of the Egyptian goddess whose
name is written with the habitation. She is the abode of Ar (or AI)
the god as son of the genitrix.
SHETAR (Eg.) is a name of the betrothed wife in the mystical
sense. The betrothed was the pubescent. Thus SHETAR, or the
goddess Ishtar, in the Babylonian myth, is the Shedder personified,
and the Sheta is one with Shaat as Hathor. The SHETAR, Hebrew
SETHAR (1n0), is the SECRET PLACE of El-Shadai, the secret place
(SETHAR) of his tabernacle. 5 . The SETHAR was the secret covert
and the covering of El-Shadai. 6 The SETHAR 7 is the feminine
creatory identified with the nether (female and hind ward) parts of the
earth, where the Waterer )s imaged with the flowing breasts. This
bridal chamber of feminine privacy was the secret place of Shadai.8
The Deity says: 9 "I answered thee in the SETHAR of thunder; I
proved thee at the waters of Meribah." En revanche, Isaiah, as the
caster-out, replies, and threatens that the waters shall overflow the
Sethar. 10 The Sethar is as much the feminine organ of the Hebrew
God as were Shetar, the spouse, and Ishtar, the great mother, the
better half of the biune nature of deity.
Shet (Eg.) means secret,
the hidden mystery, the closed, secret, sacred place of the womb or
1
2

5
8

Calmdar of Astronomical observations, fou1zd z'n tombs of the twmtz'etlz dynasty.

4 Ezr. 5. 15.
3 Ezr. vi. 7
Job xxxi. 15.
7 cxxxviii. I 5.
Ps. xxvii. 5.
6 Job xxii. 14 and xxiv. r5.
10 xxviii. 17.
9 Ps.lxxxi.7.
Ps.xci. r.

r68

BooK OF THE

BEGINNINGS,

tomb. Shet denotes the crown-house, the abode of breath. Shet is

to suckle. AR means the child, to conceive, make, create the likeness.
Whence the secret place, as the Shetar or Sethar, is finally the birthplace. The Sheta of the Deity is mysteriously alluded to in the
Ritual. "I have been secret as the secret, the SHETA TEKA of the god,
knowing what they have i1t their BELLIES."1 Sheta Teka is the hidden
in secret, the seer unseen, hence determined by the tortoise. This is
in the chapter of turning into a phrenix, the Ben. The allusion is to
the first feminine period of time and its shroud of secrecy.
The oracle as mouthpiece of the Deity figured on the Ephod, was
the feminine symbol, the Mut, or mother-mouth. This was the same
image as that of the Woman who sat in the midst of the ephah
called Wickedness, whose resemblance was through all the earth. 2
On account of this similitude, the mouth being the same symbol in
ephah or ephod, the weight of lead was cast upon the mouth thereof
to dam it up when the earlier worship had been cast out as
whoreship.
The Qabah (n:1p) is the gmitalia muliebria, a pleasure chamber,
and the vault of heaven, in Hebrew. This is the primitive type of
the Kaaba of the Moslem at Mecca, the feminine abode. The ;-m,
!=}), or :JJ is the belly, the womb. The i.:Jp is a cave, a hole in the earth,
a tomb. This was a place of divination founded on the oracle of the
womb. Isaiah 3 speaks of the Kabirs who sit in grave-vaults (C~i.:Jp)
and seek declarations concerning the future in the abodes of demons.
This origin gives appropriateness to the i1l~ni1 Mli.:Jp or GRAVES of
Lust. 4 The Kep, Kab or cave represented the secret place, the abode
of Kefa the Typhonian genitrix. Kep (Eg.) is a concealed place, a
religious sanctuary. Khab means to give birth to, and the birthplace,
symboled by the hinder thigh, the Khepsh or Khept. This is the
Hebrew Gab (:::1)) for the back or hindward part. It is applied to the
typical mount of the north/ the high place and eminence of the female
Cult. In the margin the Gab is rendered the brothel-house, . on
account of its primitive simplicity as the image of the Gab,;roth, the
Mistress, the Lady of kingdoms, and Queen of Heaven.
Kep-ti (Eg.) will read the cave ofreproduction. Hebron or Kebron
the Keb of the renn, the nursling child, was one of the Hills of Kefa,
and in Hebron there is a "double cave," a form of the dual house, or
house of reproduction, which as Aahti (Eg.) is the womb. The followers of three religions, Jewish; Mohammedan and Christian, vie with
each other in adoration of this double Gab or cave. Yet it is identical
with the brothel-house denounced by Ezekiel. The Hebrew Gabiah
(ll':l)) includes the Cup and the Mount, as the womb-shaped hill.
This is Targumized as AF-GABI ('.:J)l~) and Af (Eg.) means born of,
the Af (Aft) is the place, abode, couch, four quarters, of the ancient
1

Ch. lxxxiii.

N um. xi. 34-

2 Zech. v. 6.
:; Ezek. xvi. 24.

lxv. 4

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

169

genitrix Kheb. The Kheb (Kheft) as the thigh type of the north or
hinder part supplies the image in Psalm xlviii. 2. "Beautiful in
elevation, joy of all the earth, is Mount Zion in the thighs (il::l,') of
the north " (or the thigh-like arched hollow of Zaphon, the type of
Typhon). The English version says, sides of the north, but it is thighs,
as shown elsewhere. 1 Although a city, it was founded on the cave in
the mount, the CEFN of the palceolithic men, the Irish CABHAIN,
for a particular shape of hill, and the Hebrew GOPHEN. 2
The abominations committed by Israel in the feminine cult such as
are enumerated in Leviticus, and many other places are summed up
as Thevgabah (n:nnn) or Typhonian, belonging to the worship of
,l!i, Shadai or the Shedim in which the calf (heifer) and the female
goat also represented the Great Mother, and the Qaba, Gab, or Kep
of Tef.
In the Kep (Eg.) the Qabah (Heb.) the cave or womb, celestialized as the birthplace of the seven stars or Kefa, we have
the original of the Rabbinical GuPH, the birthplace of souls, a
spiritual Eden, which had taken the place of the primitive heaven of
the feminine Kep, Qabah or Cefn. They say there is a treasury in
heaven called GUPH, and all the souls that were created in the beginning and are to come into the world hereafter, God placed therein. 8
Out of this treasury children in the womb are supplied with souls. The
Talmud 4 affirms that the Messiah the son of David will not come
till the number of souls be completed which are contained in GUPH,
that is not till all the souls created in the beginning and placed in
that treasury shall have been sent into the world. This relates to
the complete fulfilment of the Great Year of the mythological
astronomy.
Kheft modifies into Ked and Ked, Kefa into Heva. Thus we find
a Phrenician race called the Qedmeni ('~~,p) who were formerly a
portion of the Hivites. 6 And this Qed plays a prominent part in
Hebrew as in c,p the past, old times, former times, ancient days,
aforetime; n~,p origin, primeval condition, early time ; ~~~,p old,
former, most ancient, antiquities; 'D,P going pefore, former, oldest,
earliest, first. These words go back to the old genitrix Kheft, Kat,
or Hat (hor) the mother of beginnings who was Kefa in Egypt and
Phcenicia, and Hevah i~ Israel. Khept (Eg.) the hinder part apparently passes into various forms of Qadesh (l!i,p) in Hebrew, which
are related to the hinder part. Qadesh, the name of a place in the
Wilderness of Paran is identified with the north-western part of the
Paran desert ; the north-west being the hinder or back part ; there
was also a Qadesh in the northern part of Palestine. The word
is also rendered py Catamy and Catamites. The Qadesh as the
1
3
4

Dan. ii. 32 and Num. v. 21, 27.

Rabbi Solomon Jarchi, itt Chagiga, fol. 5 c. i.
Cod. Jevamoth, Bartol. Tom. iii., 466.

2
5

Josh. xviii.

24.

Gen. xv. 19.

'

170

A BOOK OF THE BEGINNINGS.

seat and sanctuary is the hieroglyphic Khept or hinder ttugh, the

seat of early worship. This suggests that Qadesh is a modified form
of Khep-tesh, or Khept-sha (Eg.) the commencement with the hinder
side and back part, that is with the north and the goddess of the
Khept or Khepsh. Khept wears down into Khat and Kat for the
womb, so that Khept-esh would become Katesh or Qadesh. Katesh
an Egyptian name of Kun (Kivan) is identical with that of the
feminine Qadesh, who was consecrated to Astarte and to Jehovah
in Israel. The word rendered Sodomites 1 is related to this worship of Khept, the goddess of the hinder part, and has never been
explicated. In denouncing the practices of the Qode~hoth, Hosea 2
connects them with Israel, " Sliding back as a backsliding heifer."
The root of this matter was a primitive manner of congress alluded
to by Lucretius, not necessarily unnatural although unnatural practices
came to be called by the same name. The subject demands and
will receive farther examination, as it is of importance to the
evolutionist and anthropologist.
The great mother as Pash is the bringer of Peace. Pash, Pekh, and
Peace are identical. Peace in Hebrew is shalem (t:b~). Salama is a
name of the goddess Venus, and one of the names of the Hebrew
divinity is Jehovah-Shalem. Jerusalem was held to be the yoni of
the earth and immediately under the name of Jehovah. 3 Gideon
built an altar to the Jehovah of Peace in Ophrah of the Abi-ezrites. 4
This character answers to one of the two periods; it is also represented
by the woman in Proverbs who says, "Peace-offerings are upon me."
The other of thetwo characters is represented by Jehovah-Nebs; 5
the name is related to the drink-offering ("10~) and pouring out. The
peace-offering and drink-offering belong to the two times of the female
nature and the two heavens, upper and lower. The Nusa is an Egyptian
pedestal, an altar upon which the Nile (the flowing) was represented.
The period of peace (Shalem) ~ignified that of fulfilment or gestation.
The Arru (Eg.), is the ascent, steps, staircase, to mount. Aaru (Eg.)
is also the heaven, Elysium. Jerusalem is probably the Aaru of
peace, the Arru (mount) of the lady of the seven stars and seven steps
and seven hills. Going up to Jerusalem was going up to heaven, and
the idea of heaven being founded on sexual intercourse, this ascent to
the high place, and yoni of the earth, at the time of the phallic
festival was a primitive mode of going to heaven in the worship of
the motherhood. In Swahili the " KILANGO CHA J AHA," or narrow
entrance of good luck, is the gate of paradise, and this gate or CHA
is the Egyptian KHA, closely related to the Mons Veneris. The
Mount of Salem presented the same image. Jerusalem is designated
the Mishkan of the Lord, 6 and the Meskhen (Eg.) is the place of
1 I Kings xiv. 24: xv.
3 Basnage, History
5 Ex. xvii. I 5

12 : xxii. 46.

of the jews, 193-4.

..

2
4

iv. 14, 16.

Judg. vi. 24.

Ezra vii. 15.

THE

PHENOMENAL

ORIGIN

OF

jEHOVAH-ELOHIM.

71

new birth or the lying-in chamber. Nothing can be more primitive

than the Hebrew imagery of the feminine cult.
The mount was an especial type of the goddess of the Great
Bear, the solid figure of her supreme height. Her seat was
always on the side to the north, the hinder quarter of the circle.
" Great Mountain " was the loftiest title of the national divinity
of the Santals, and that implies the lady of the mount. Lady of
the mountain is one of the chief titles of the supreme Ishtar. In
one inscription Nebuchadnezzar says, "I built a temple to the great
goddess my mother, the lady of the mountain, the goddess NIN
HARRISSI.1 Ri, lady of the mountain, is a title of great antiquity
given to the Genitrix in an Akkadian inscription, 2 and Rru (Eg.) is a
name of the ancient nurse and of the mountain. This typical mount
is named by Abraham Jehovah-Jrah, rendered Jehovah sees. But
J rah (i1~,~) also means the hinder part, and is so used by Isaiah in
his description of the chariot. The hinder part is the north, and both
are identical by name with the Genitrix Kefa, or Jehovah, whose
mount is thus acknowledged as the altar of Abraham. This was the
scat of Lucifer, who said, " I will ascend into heaven ; I will exalt my
throne above the stars of God; I will sit also upon the mount of the
congregation in the thighs of the north," 3 The "image of jealousy"
seen by Ezekiel was placed towards the north. There was the Kep
or cave in the mount which represented the birthplace of all beginning.
The Hebrew name of the mount 4 is the ::l'ltD Matzeb or Matzebah,
a synonym of the pillar set up by Jacob. The mount was the natural
pillar ; self-erected. Moriah or Arru-salem were forms of the typical
mount, the image of the Genitrix on high, the place of birth
burial and rebirth. The old Syriac version of the Bible renders the
name "of Jhvh by Morio. Morio is synonymous with Muru, the
motHer-mount, the mount of the seven steps or stars, the mount repeated in Moriah. 'A connecting link between the mount and Jhvh .
may be found in m'o which according to the Syriac and the seventy
means the lawgiver. In mythology the primeval" lawgiver is female
as in the person of Keres Legifera. According to the Get<:e, Zalmoxis received his laws from the goddess Hestia. He was also said
to have been clothed in a bearskin as soon as born. The tradition
goes to identify Hestia with the Bear constellation as a type of the
first, the feminine lawgiver. This female origin of the lawgiver as
Jhvh has got mixed up with Moses in the statement of Suidas, who
says Musu, a Hebrew woman, was the authoress of the Hebrew laws.
In Greek, Meru is a name of the thigh, and from the thigh of the
divinity was Bacchus born, that is from Meru, the mount, the mothermouth. Meru the thigh identifies the Greek divinity with Khept the
hinder thigh, and with the mount of the birthplace.
E. I. H. iv. 14
a Is. xiv. 13.

2
4

Smith, Early Hzstory

Is. xxix. 3

of Babylo1zia, p.

19.

BooK OF THE

BEGINNINGs.

Lastly, Kefa is the original of the famous Queen Saba, declared by

Josephus to have been Queen of .tEthiopia and Egypt, z".e Khebt. The
Rabbinical writers assert that she was Queen of the Kushite .tEthiopia,
and the .tEthiopian Church has a tradition to the same effect. This
tends to show the name of .tEthiopia is an abraded form of Kheftiopia,
the primordial Khebt named when it was a land to the north of the
namers. The first of the name was in the celestial north, the birthplace in the circle of Kefa. In the Koran 1 Saba is known as Balkis,
the throne of Baal, the son. The throne is Kes or Hes, with which
the name of Isis is written, and the Koran relates some pleasantry
practised by Solomon upon the Queen, in changing the throne of
Balkis to see whether she recognized it, and was rightly or divinely
directed. The throne of the Genitrix was usurped by the son of
whom Solomon is a personification. Solomon had been informed
that the legs of the Queen were hairy like those of an ass, and is
said to have tried an experiment in order that he might learn whether
he had been truly told. He laid a flooring of glass over water in
which fish were swimming in front of his throne. Over this the queen
was led and thinking it was water, she lifted her robe and discovered
the legs, and the king saw they were hairy as Esau. Solomon having
converted the queen had thoughts of making her his wife. Some
will have it that he did not marry her, but others say he did so
after the devil, that is Typhon, had by a depilatory taken the hair off
her legs. The hairy-legged Saba is identical with the Typhonian figure
of Kefa who has the legs of the Lioness.
It is related in the Hebrew Scriptures that Solomon married
the Egyptian woman and went after Asptoreth, that is the Genitrix
Kefa, who may be identified by the high place which symboled the seat,
and by the Elohim of the seven stars. Possibly she is acknowledged
by name as Tirzah the black but comely bride of the Canticles,
"Beautiful as Tirzah."
Tirzah as a place is described as being
the capital of the kingdom of Israel, which lay on the side of Jordan
towards the north. Tirzah as person may be Taur of the hinder
part, the Sah or seat. Especially as ,ln is also a name of the turtledove, (the Menat) a type of the ancient genitrix in Israel. Moreover,
the Hebrew name of M'lt111 contains the elements of TAURT-sah,
characterized as the goddess of the north, the seat, the equivalent
of .Hes-Taurt, Ashtoreth, Astarte, and Ish tar. The Hebrew TzAH
is sufficiently related to the Egyptian Sah.
The lady of the SG:at is extant in heaven to-night as Cassiopceia
seated in her chair. Cas, the Hebrew Kes, Egyptian Hes, is the seat
or throne, and the "opreia" probably represents Kep, or- Kefa.
Thus Cassiopceia would be the seat of Kefa, and not the lady herself,
who was represented by the seven stars. Renouf thinks that the
constellation Cassiopceia was the Leg. The Leg and seven stars was
1

Sale, ch. xxvii.

.....

,I

THE PHENOMENAL ORIGIN OF }EHOVAH-ELOHIM.

173

an English public-house sign. The seven stars were the thigh (or
birthplace), and the thigh and leg are equivalent to the lady and seat,
or Cassiopceia and her chair.
In the year 1825, a medal was struck, for the Jubilee of Pope
Leo XII., with his effigy on one side, and on the other the Church of
Rome, personified as a woman sitting on the globe like Britannia on
her shield, having her head crowned with seven rays ; in one hand a
cross, in the other a cup was held forth, with the legend ''the whole
world is her seat." 1 This was the lady of the seven stars, whose
seat was the seven hills, identical with Taurt in her first phase, and
Hes-Taurt or Isis-Taurt in her second. " Here is the mind which hath
wisdom! The seven heads (or seven rays) are seven mountains, on
which the woman sitteth." 2
It has been said that the name of "}EHOVAH " was the rending
asunder of the veil of Sais, which the goddess Isis boasted " no mortal
had withdrawn." 3 And when the veil is rent behold it is the old,
despised and outcast Typhonian goddess of the North, personified
at first as the horse or cow of the water, the oldest form of the
motherhood in the world ; the mother of all flesh, and of time ;
the goddess of the Great Bear, the seven stars and seven hills ; the
.tEthiopic Khebma, Egyptian Khebt, the British Ked, the Virgin
Mother, the Widow, and the Scarlet Lady of the modern Rome,
whose colour even, like that of "MOTHER REDCAP," is still the hue
of Typhon, who was of a RED COMPLEXION.
1

2 Rev. xvii. 9
Elliot, Horce Apoc. vol. iv. p. 30. .
a Stan!ey,Jewish Church, p. IIo.

I
I

THE EXODUS.
[NOTE. The AAH-EN-Ru is a place of Plenty, a field of Rest, also the Heaven
of the Gates, or Divisions, belonging to the Mythological Astronomy, whether
Sabean, Lunar or Solar ; the Egyptian Elysium was like the latest Heaven of the
Book of Revelation, which has twelve gates. The Sabean Heaven had seven
gates; the Lunar, twenty-eight; the Solar, twelve, thirty-six, or seventy-two,
according to the divisions of the zodiac.
, The Bark of Khepr is the Boat of the Transforming Sun and Souls. The APAP
is the monster to be found in Darkness, faced in death, and fought with as Evil in
all its forms.
The Cross is the TAT of Ptah, set up in TATTU, the eternal.
The EYE is a type of a reproducing circle, on account of its reflecting the images
of things.
.
The WORD-made-true is my rendering of the title of HAR-:MA-KHERU. The sentiments and illustrations are entirely Egyptian ; chapter and verse can be given for
them in the Magic Texts, Solar Litanies, and Ritual.]

Up from the Land of Bondage, and no longer bend

or sue,
To the paradise of promise in the AAH-EN-Ru.
- Who ploughed and sowed as mortals, and their furrows
straightly drew,
They are _gods that reap, says Horus, in the AAHEN-Ru.
The bark of Khepr bears us, with the good fruits that
we grew;
Let them sweat who have to tow it to the AAH-EN-Ru.
The gods at rest are hailing the endeavours of our Crew,
As the Solar Bark goes sailing for the AAH-EN-Ru.
\

rI
l

I
r
I
ll

I.

Strike the AP-AP monster breathless; break his bones,

and piecemeal hew
The coils he rings them with who voyage to the AAH-EN-Ru.

THE ExoDus.

75

We can never die again ; we shall soar as spmts do ;

No 11:10re turning into Reptil<'1s in the AAH-EN-Ru.
We shall make our Transformations, and in linen pure
of hue,
We shall work in white for ever in the AAI-I-EN -Ru.
We shall find the old lost faces and the nestling young _
who flew
Like Hawks divine, gold-feathered, to the AAH-EN-Ru.
We shall see the good Osiris and his son the Word
made true,
Who died and rose-the Karast!-in the AAH-EN-Ru;
He who daily dies to save us, passing Earth and Hade
through;
Lays his life down for a pathway to the AAH-EN-Ru.
Lo ! the cross ! uplifted in the region of T attu !
Outstretched with arms of welcome to the AAH-EN-Ru.
We shall follow in the Gateways that our god hath travelled
through:
He will meet us, he will greet us, in the AAH-EN-Ru.
Here we talk of all the glory that each morning doth
renew,
We shall share it, we shall wear it, in the AAH-EN-Ru.
Here we filled the Eye of Horus, here we fed the Eye
of Shu,
To be luminous for ever in the AAH-EN-Ru.

SECTION XV.
EGYPTIAN ORIGIN OF THE EXODUS.

A PROFESSED Egyptologist has written respecting the passage of

the Red Sea : " It would be impious to attempt an explanation of
what is manifestly miraculous." 1 To such a depth of degradation
can Bibliolatry reduce the human mind I Such is the spirit in
which the subject has been crawled over.
These impotent attempts to convert mythology into history, dignified with the astounding title of the Book of God, have produced the
most unmitigated muddle of matter ever presented to the mind of
man. There has been no such fruitful cause of misconception as
this supposed source of all wisdom, designated the Book of God,
ignorantly believed to have been communicated to man orally
by an objective Deity.
Eschatological interpretations of ancient
thought too, can only be judged when we have bottomed them in
mythology, and mythology is not fathomed until we have found its
natural meanings directly derived from the phenomena of nature.
The Hebrew or Egyptian sacred writings can no more be understood,
unless we have the original matter in mind, than the allusiveness of
the Chinese literary language can be followed by those who are
entirely ignorant of the subjects covertly alluded to by the learned.
The vanity of building up history out of myth by a process of
rationalizing the primeval fables is indescribable !-the likeliestlooking fragments being selected to erect a boundary wall between
us and the vast pre-historic past, with the view of defining some sort
of historic partition to bump against as beadles used to beat the
parish bounds. History is impossible until the unreality of miracles
is understood by their being once more resolved into the realities
which are masked in the myths. The Hebrew miracles are Egyptian
myths, and as such can be explained in accordance with nature.
The sacred writings of the world are not concerned with geography, chronology, or human history. Such things are secondary
1

Dz'ctionary of the Bz'bte, Smith, v. 3, p.

1018.

EGYPTIAN

ORIGIN

OF THE

r 77

Exonus.

and additional to the most ancient records held to be divine. The

. Jewish scriptures are no exception. The historic spirit is not
there. This is so in writings late as the Talmud, and the reason
is because the beginning was not with the historical spirit. Consequently the charac~ers of mythology can no more be reduced to
historical proportion than the monsters of the mountain and the
mist. The interpretation of sacred-that is, symbolic writings, gets
farther and farther removed from their original signification as they
become more definite and historical-looking. In their first phase
they are indefinitely divine ; in their final phase they are supposed
to be definitely historic.
We have to face the fact, and it is well to do so in a manly fashion.
We cannot wriggle out of it by squirming; we shall not avoid the
collision by flinching. The light will not be shut out by blinking.
The myths of Egypt supplied the mysteries of the world. The myths
of Egypt are the miracles of the Hebrew writings, and a true explanation of the one must inevitably explode the false pretensions of the
other. Half my labour has to be spent in reducing the Jewish mythology from the status of divine revelation and establishing its relative
importance by the comparative method, which will be applied incessantly and remorselessly. The key of these writings was lost, and
is found in Egypt.
The original foundational matter of the aptly-named Mosaic writings is not, and was not, historical at all, but entirely mythical. The
primordial Exodus, like the Genesis, belongs to the celestial allegory.
But after the actual coming out from Egypt into Judea the ancient
fragments were re-written by those who welded the mythical and historical matter into one mass, and only by restoring the allegory can
we divide and discriminate the one from the other.
The Mosaic account of the Beginning called the Creation is allowed
by the most learned of Jewish Rabbins, by Philo, Paul, and certain
of the Christian fathers, to be a myth-that is, a symbolical representation ; and yet the whole structure of the Christian theology is founded
on the ignorant assumption that it was not mythical but a veritable
human occurrence in the domain of fact. All translations of the
Hebrew writings have hitherto been made _under the belief that these
were bonti- fide histories enacted upon geographical ground, to the
everlasting perplexity and confusion of all who have ever attempted
to verify the statements.
But it is not the face of history that we behold in these books.
'Tis but the imagery painted on a veil which conceals- the features o(
the face beneath, and prevents recognition of the facts obscured, so
that we have neither history nor allegory. The myths of Egypt
will be found to have been copied and reproduced, and declared to
have been given directly from the hand and mouth of the Lord,
whereas there was no revelation or divine origin in the matter. The
VOL. II.

'-

BooK

OF

THE

BEGINNINGS.

Hebrews took them from the Egyptians, with other stolen goods,
and were unable or did not choose to render a true account of them ;
and out of the fragments of ancient mythology a dead wall has been
raised arol.!nd us, and made the boundary of human knowledge for the
protection of a faith, against which wall myriads of seekers after truth
and spurners of these false limits have dashed out their lives, and fallen,
in the apparently vain endeavour to make a free thoroughfare. As
history the Pentateuch has neither head, tail, nor vertebr<e ; it is an
indistinguishable mush of myth and mystery. Had it been a real
history, Palestine and Judea ought to have been found overstrewn
with implements of warfare and work, both of Hebrew manufacture
and of that of the conquered races, whereas outside the book, it is
blank. The land of a people so rich that King David, in his poverty,
could collect one thousand millions of pounds sterling towards building
a temple, is found without art, sculptures, mosaics, bronzes, pottery,
or precious stones to illustrate the truth of the Bible story of the
nation of warriors and spoilers of nations who burst away from their
captivity in Egypt two millions strong. Nor will the proofs be found,
not if Palestine be uprooted in the search. The present object, however, is not to find flaws and falsehoods in the "Sacred Writings"
and "Book of God" treated as history supplemented and disfigured
by fables. There comes a time with all the preservers of the myths
when the historical is joined on to the mythical, as in the Hebrew
writings-say about the time of Hezekiah-and the divine descent
. of the gods is made to run into and blend with a line of historical
personages ; this process creates the monstrous, which has only been
explained by miracle. The sacred. writings of the Jews were treasured up and preserved in sanctity on account of their symbolical
nature; in them the hidden wisdom wore a veil ; the same veil that
Isis boasted no mortal had lifted from her person was made to cover
these writings together with their interpreters, who stood behind the
veil and never lifted it. The writings were held sacred from a knowledge of their emblematical nature. They are sacred to the Christian
world from ignorance; absolute, unquestioning, unsuspecting ignorance of the meaning of symbolism, and the purely Pagan origin of
the teachings. When the veil is lifted from them, all the sanctity will
vanish, the glory will be gone. The sacredness consisted in what
they have falsely read into the myths, the pictures painted by them
on the outside of the concealing veil ; their qwn fond imaginings of
the divine realities believed to be verily behind it in the holy of
holies.
The chief Jewish teachers have always insisted on the allegories
of the Pentateuch, and the necessity of the oral interpretation of
the books by those who were in possession of the key. No confession could be more explicit than that of the Psalmist ; 1 " I will

Ps. lxxviii.

EGYPTIAN

ORIGIN OF THE

179

EXODUS.

open my mouth in a parable: I will utter dark sayings of old which

we have heard and known, and our fathers have told us. We will
not hide them from their children, showing to the generation to come
the praises of the Lord, and His strength and His wonderful works that
He hath done. For He established a testimony in Jacob and appointed
a law in Israel, which He commanded our fathers that tfiey should
make them known to their children." Parables and dark sayings of
old are the allegories of mythology, and enigmas of the ancient
wisdom of Egypt uttered emblematically ; the wisdom with which
Moses is accredifed. by Jewish writers. Fore-most amongst these
parables and mystical sayings are the Exodus, the dividing of the
waters, smiting of the rock for drink, and opening of the heavens to
let down manna for food. These things which to the modern igno-rance are miracles, are parables expressed in dark sayings of old,
that is, they are the myths put forth in the manner of the mysteries.
It was the same with the Hebrew teachings brought out of Egypt,
as with the Egyptian writings, of which Origen observes "the priests
have a secret philosophy concerning their religion contained in their
national scriptures, while the common people only hear fables which
they do not understand. If these fables were heard from a private
man, without the gloss of the priest, or the interpretation of the
secret doctrine, they woulp appear exceedingly absurd." And this is
exactly how we have re.ceived the Hebrew writings.
The Jews always have insisted that two laws were delivered to
Moses on Mount Sinai. One was committed to writing in the text
of the Pentateuch, the other was transmitted orally from generation
tq generation, as is asserted in Psalm lxxviii. This oraJ law was the
primitive tradition that contained the Apocrypha, the secret doctrines
of the dark sayings and parables, the clue and key to all their hidden
wisdom. That which was written was only intended for the ignorant
outsiders; the interpretation was for the initiated. With the re-written
version of the Jewish sacred books in our possession, we have been
locked outside and left there without the key.
"Woe to the man who says the doctrine delivers common stories
in daily words. Every word of the doctrine contains in it a loftier
sense and a deeper mystery. The narratives of the doctrine are its
cloak. Woe to him who takes the covering for the doctrine itsel
The simple 'look only at the garment, that is, upon the narratives
of the -doctrine; more they know riot. The initiated, however, see
not merely the cloak, but what the cloak covers." 1 That is a Jewish
confession of the secret nature of the Hebrew writings. And the
Christian world wonders why it cannot convert the Jews to its view_
of their Holy Scriptures.
As the Rabbi Moses Kotsensis justly says, "If the nrallaw had not
been added to the written law as a gloss, the whole would have been
1

The Sohar, iii. 152 ; Franck; II9

N 2

180

BooK oF

THE

BEGINNINGs.

left obscure and unintelligible, for there are Scriptures contrary and
repugnant to each other, and the written law does not comprehend all
that is necessary to be known.t The foundation of the Hebrew religion
was the oral and not the written law, and this matter is extant in the
myths. In the Mosaic writings, says Josephus, 2 "Everything is
adapted to the nature of the whole, whilst the lawgiver most adroitly
suggests some things as in a riddle, and represents some things with
solemnity as in an allegory ; those, however, who desire to dive into
the cause of each of these things will have to use much and deep
philosophical speculation."
'
The same writer remarks with much simplicity, after giving his
version of the smiting of the rock, "Now that scripture, ~hich is
laid up in the temple, informs us how God foretold to Moses that
water should in this manner be derived from the rock." 3 The miracle
ascribed to Moses was a myth, already recorded in the secret writings
of the temple, to be afterwards converted into history.
It is said in the Gemara, " He that has learned the scripture and not
the Mishna is a blockhead." The Bible, they say, is like water, the
Mishna like wine, the Gemara like spiced wine. The law is as salt,
the Mishna as pepper, the Gemara as balmy spice. To study the
Bible can scarcely be considered a virtue ; to sturly the Mishna is a
virtue that will be rewarded, but to study the Gemara is a virtue never
to be surpassed. Some of the Talmudists affirm that to study the
Bible is nothing but a waste of time. 4
In the ancient Jewish work "Sepher," the typical nature of names
assumed to be geographical is shown in this way: "The Lord came
from Sinai," that, says the Sepher, means the law was given in
Hebrew ; "And rose up from Seir unto them," which means it was
also given in Greek. "He shined forth from Paran," that signifies in
Arabic; "He came with thousands of saints," that mep.ns in Aramaic.
When Esdras, in a labour of forty nights' duration, had restored the
whole body of the Jewish scriptures which had been entirely lost, he
was divinely directed to publish some things and show the rest secretly
to the wise. 5 This is not quoted as authentic because it is not canonical. Still it shows the Hebrew deity conniving at the same process
of suppression and elimination. Again, when these writings were
translated into Greek in the third century B.C. by some Alexandrian
Jews the process of elimination is very visible. Dates were altered.
The threat in the book of Zechariah, that the Hebrews should have
no rain if they did not come up to the feast of Jerusalem was
omitted, as the translators being in Egypt knew it did not apply.
In rendering the Chronicles, the translator gives to the feast of the
1
2
4

Buxtorf, Synag.Jud. ch. iii. p. 49, Basil, t66r.

3 Bk. iii. ch. i. 7
Pref. to Ant.
Buxtorf, Symr.g. Jud. ch. iii.; Stehelin's Traditz'o1zs.
2 Es. xiv. 21.

EGYPTIAN

ORIGIN

oF THE

Exo.nus.

Passover the meaning of leading forth (Pask) instead of Pascha, the

passing over. After the allegories had been transformed into histories,
the true interpretation, that is the symbolical reading according to
the principles of the secret tradition, was forbidden to be taught in
schools. The Pharisees were so fearful of the Apocryphal wisdom
being unveiled and the secrets made known that they sought to
prevent people from writing.
Plutarch had evidently heard of the stories told by the Jews as their
histories. He remarks, "As for those who tell us that Typhon was
seven days flying from the battle (with Horus) upon the back of an
ass, and having narrowly escaped with his life, afterwards begot two
sons, called Hierosolymus and J uda:us, they are manifestly discovered
by the very matter to wrest into this .fable the relatt"ons (1Zarratives) of
the :Jews. And so much for the allegories and secret meanings." 1
He here connects the tales of the Jews, which obviously relate to
the Exodus from Egypt, with the myth of Sut-Typhon fleeing
from the battle with Horus, and looks upon the one as a fable
that has some secret meaning, the other as a fable without meaning,
and unworthy of further notice. Still, for our purpose, he helps to
identify the "very matter," which is, that the Egyptian fable and the
Jewish relations were one and the same thing, whatsoever the amount
of history or mystery these might contain.
The Jewish Haggadah deals with the legendary lore of Israel, the
parables, myths, dark sayings, and allegories, and it is foolishly assumed that this work turns real history into fables and fantastic falsehoods, and resolves the persons and histories of the Pentateuch into
mere symbols. On the contrary, the historical had meantime been
evolved out of the allegorical, and the Haggadah preserves fragments of
the primary truth. "These things are an allegory," says the learned
Paul, a master of the secret wisdom, speaking of the two wives of
Abraham, "for these are the two covenants," represented as two
marriages ; Agar and Sarah are the two Mounts of mythology, the
Sabean and Solar, and Abraham, as the consort of two allegories,
must be a myth likewise, or there is no meaning whatever. Myths
and allegories will be found full of meaning, and these alone will
recover the sense of various supposed human histories.
It is the strangest thing of all that the dreams of Christian theology
should not have been broken or disquieted by the fact that Philo, the
.. most learned and devout of Jews, treats the Pentateuch as allegorical
and symbolical, which is the nature of the sacred writings. He was a
descendant of the tribe of Levi, the holy caste. His son married
Berenice, the daughter of King Agrippa. He is recognized by
Josephus and by Eusebius as one of the most illustrious of his race.
He appears to have been an initiate ih the mysteries as Paul was, and
it is vain to explain that he was given to allegorical interpretation
1

Of Isis and Osiris.

'

A BooK

OF THE BEGINNINGS,

when all early sacred writings are allegorical; nor do we arrive at

their facts by getting rid of their symbols. "Now I bid ye, initiated men, who are purified as to your ears, to receive these things as
mysteries which are really sacred, in your inmost souls ; and reveal
the111 not to any one who is of the number of the un-initiated, but
guard them as a sacred treasure, laying them up in your own hearts,
not in a storehouse in which are gold and silver, perishable substances,
but in that treasure-house in which the most excellent of all the possessions in the world does lie, the knowledge, namely, of the great
first cause and of virtue, and in the third place, of the generation of
them both. And if.ever you meet with any one who has been properly
initiated, cling to that man affectionately and adhere to him, that if
he has learnt any more recent mystery he may not conceal it from
you before you have learnt to comprehend it thoroughly. For I
myself, having been initiated in the great mysteries by Moses, the
friend of God-nevertheless when subsequently I beheld Jeremiah
the prophet, and learnt that he was not only initiated into the
sacred mysteries, but was also a competent hierophant or expounder
of them, did not hesitate to become his pupil. " 1 Philo's testimony to
the fact that the "sacred laws," as he calls them, were allegories, is
unimpeachab!e on the score of character. He could have had no
motive from race or religion for explaining away the early history of
his people. He treats it as sacred, which signified symbolic and
secret, and expounds the meaning in his own way. Not in the present
way, nor altogether according to the teachings of the past. For with
Philo philosophizing had taken the place of the physiologizing
attributed to Moses by Josephus.
Philo reads new ethical meanings into the old myths of the mysteries.
He platonz'zes them. As cloud-forms take the mould of earthly
shapes and go sailing off and dislimning in the heavens, so Philo
abstracts and etherealizes meanings which, in the myths, had solidity
as of the rock. The supposed history is so essentially allegorical as
to permit of his taking the liberty of reading into it and shadowing
forth still other allegories.

Speaking of the myths in the Hebrew books, he says truly, "These

things are not mere fabulous inventions in which the race of poets
and sophists delight, but are rather types shadowing forth some allegorical truth, according tJ some mystical explanatiou," 2 He knew
something of the facts on which the fables were founded. In
writing of the woman formed from the rib of the man, he gives
us the gist of the whole matter, and describes the very object of the
present work. "The literal statement is a fabulous one, and it t's i1z
the mythical we shall.find the true." 3

It IS in the mythical we shall find the true, and the literal version is
1

On

2
Rendered by C. D. Yonge.
the Creation of the World, par; 56.
3 Allegories, Bk. ii. par.. 7.

EGYPTIAN ORIGIN oF THE Exoous.

the false. He affirms that the writer, in speaking of the Garden of
Eden and the two trees, was cpnveying instruction by means of
allegories. By the tree which conveyed a knowledge of good and evil
he was intimating that wisdom and moderation by means of which
things contr11;t;y in their nature to one another might be distinguished.
This is obscurely phrased, but in despite of the vague language Philo
appears to have known the true nature of the myth. He remarks,
"When the soul has received the impression of vice it has become
the tree of knowledge of good and evil." This sounds like a generalization, but it is capable of a particular meaning. Again, in regard
to the rivers,-of Phison, which encircled the land of Evilat, where is
the land of gold, Philo says the "writer is not 5peaking geographically.'' Evilat, he asserts, means bringing forth, and Phison, being
interpreted, is the change in the month.1 "The truth is, the sacred
writer is here speaking not of any river, but of the correction of
manners." 2

AF (Eg.) denotes the bringing forth, and means birth. LAT (Rat)
is to repeat several times. ._Pi-shen, in- Egyptian, is the periodic; Sen
is blood. The change. of the month relates to the monthly period,
We shall see the link between this and the " correction of manners "
when we elicit the meaning of the Fall. CARBUNCLE and EMERALD
are Philo's rendering of '' Bdellium and Onyx," the stones of our
version.
And he connects the carbuncle with Judah as the
symbol of a man who makes this confession, ''In respect of whom
J...eah ceased from child-bearing." n Moses, he remarks, has given
especial praise to the animal called a serpent-fighter. "This is a reptile
with jointed legs above its feet, by which it is able to leap and raise
itself on high, in the same manner as the tribe of locusts. For the
serpent-fighter appears to me to be no other than temperance, ex- .
pressed under.a symbolical figure against intemperance."'
As Philo was more or less a master of the sacred wisdom and the
allegorical mode of interpreting its types, every"ariant of his is worth
scanning. He renders the text of Genesis iii. I 5, " He shall watch
thy head and thou shalt watch his heel.'' 5 He reads Genesis xxxii.
10, "For in my staff did I pass over Jordan," instead of wz"th my staff.
The whole tenor_ of translation by men who were uninstructed in the
ancient wisdom has been a constant divergence from the primary
meaning. They knew that water would be crossed with a staff, as
such, rather than in it. But the Hebrew staff MATTEH is one with the
Egyptian MATA, the bark in which the sun-god crossed the zodiacal
Jordan every year and every night. The Jordan in Egyptian is I uru ...
tana (Eridanus). Aru is river, and tana to divide or dividing, the
river that divided for the passage in so many mythologies because
l Allegorz'es, par. 20.
.
a Gen. xxix. 35 Philo, A/leg. par. 26.
" Allegori'es, Bk. iii. par. 6'j.

2
4

lb. par. 27.

Par. 58.

BooK OF

THE

BEGINNINGs.

they each and all related to the passage of the solar divinity across
the waters. When we find, as we shall, that Jacob was but an
impersonation of the sun-god, and his cwelve sons of the twelve signs
of the Zodiac, it will become probable that Jacob did cross in the
MATA or solar bark of Egypt, and not with a staff. MATA also
means going across in the ark as the sun did, the crossing being in
the "bend of the great void," the nethermost quarter of the circle,
where the abyss was located. This passage of the ark called "going
in the Cabin" (Mata), is one with the Hebrew Matteh for beneath,
downwards, the foundations of the earth beneath 1 and "hell beneath," 2
the Kar-neter of the Egyptians. The crossing of the waters in the
Mata as the bark of the gods thus glossed will explain the passage
of the Red Sea, by aid of the "Matteh" of Moses. It is possible to
cross the waters in the Mata as a boat, but not in or by the staff,
Matteh, whether the rod be that of Jacob or Moses. Mis-interpretation of the original Egyptian necessitates ~he Hebrew miracle,
which is accepted by those in whom a sense of natural law has never
yet asserted itself. In this matter, however, the true way of proving
what the Hebrew writings do not mean, will be to show what they
do, or originally did, mean.
Origen observes, "If the law of Moses had contained nothing which
was to be understood as having a secret meaning, the prophet. would
not have said 'Open thou mine eyes, and I will behold wondrous
things out of thy law,' 3 whereas he knew that there was a veil of
ignorance lying upon the heart of those who read but do not understand the figurative meaning.
"Who is there that on reading of the dragon that lives in the
Egyptian river and of the fishes which lurk in his scales, or
of the excrement of Pharaoh which fills the mountains of Egypt,
is not led at once to inquire who he is that fills the Egyptian
mountains with his stinking excrements, and what the Egyptian
mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, 'The rivers are mine, and I have made
them;' and who the dragon is, and the fishes in its scales-and this
so as to harmonize with the interpretation to be given of the rivers." ?4
What man of sense, he asks, can persuade himself that there was
a first, a second, and a third day, and that each of those days had a
night, when there was yet neither sun, moon, nor stars ? Origen tells
Celsus that the Egyptians veiled their knowledge of things in fables
and allegories. " The learned," he says, "may penetrate into the
significance of all oriental mysteries; but the vulgar can only see
the exterior symbol. It is allowed," he continues, "by all who
have any knowledge of the scriptures, that everything is conveyed
enigmatically."
1

2 Prov. xv. 24.

Jerem. xxxi. 37
4 Origen, Contra Celsum, Bk. iv. ch. i.

3 Ps. cxix. 18.

Cf. Ezek. xxix. 3

EGYPTIAN

ORIGIN

OF THE

Exonus.

Clement Alexander states, that all who have treated of divine

matters have always hid the principles of things, and delivered
the truth enigmatically, by signs and symbols, and allegories and
metaphors. Yet this foundation of primitive fable has been converted
into our basis of fact.
"Accepted literally," remarks the learned
Maimonides, "Genesis, ascribed to Moses, gives the most absurd
and extravagant ideas of the Deity. But, whoever shall find the
true sense of it ought to take care not to divulge it." This was
sound. Rabbinical doctrine.
If any readers guessed the secret,
especially of the six days of creation, they were commanded or adjured to speak of it only in enigmas. "The true meaning rif the six
days' work ought ?Zever to be divulged." Surely this is evidence enough,
yet it has hitherto been offered in vain. In vain the Talmud declares
the voice on Sinai and the God descending on the mount to be mere
poetic figures ; the Christian world will not believe that. They know
better. All such explanations prove the malice of the anti-christian
Jews ! The figures have become literal facts for them. The real pig
introduced on the stage, in the Greek play, stood no chance after the
long successful sham. The men who once taught these things as
mythology were in tqe first childhood of the human race, but those
who continue to teach them now as divine revelations and matters
of human history might be in their second childhood.
The misreading of mythology on which theology was founded, has
created confusion everywhere .i it has obscured the past, perplexed
the present, beclouded the future, converted all scientific truth into
religious falsehood, and made chaos in the moral domain look like the
one only permanent institution in creation. \Ve shall find the Hebrew
records are invested with their supremest value in enabling us to see
through them and get beyond them to id_entify their Egyptian origins,
and then the myths will abolish the miracles. The Exodus is no less
mythical than the Genesis; no less verifiably mythical. It is contended that if there were a dozen ex odes of the Sut-Typhonians, the
Disk-worshippers, the Hekshus, the Jews or what not, from Egypt into
Syria, THE Exodus of the Hebrew books belongs primarily and
proveably to the astronomical mythology; and its subject-matter has
been, to adapt the words of Plutarch, wrested into the later relations
of the Jews in corn posing the epic of that people.

If the reader will refer to the map of the Exodus and the wanderings,
it will be seen that had the journey been a real one the Israelites at
Moseroth would have almost described a complete circle and come
round to a point opposite to Baalzephon and the place of departure.
This circular movement is solar and zodiacal. It may be necessary to
repeat that the truth now sought to be established in relation to the
Exodus of the secret writings, wherein, according to Josephus, the
miracle of Moses smiting the rock was already foretold, is, that the
first m_apping out of countries and giving them names belonged to

186

A BooK

OF THE

BEGINNINGS.

the heavens; the primal geography, so to say, was solar, lunar, and
stellar; the first globe ever figured was celestial. A Kabalist image
of this may be seen in the tree with seventy-two branches filling in
a complete circle with seventy-two countries, or the seventy-two demidecans of the zodiacal circle, copied by Kircher.
The Burmese constellations are caUed Coasts of Countries, the
stars b1=ing mapped out in COUNTRIES. Amongst other names found
in their planisphere 1 are Talain, answering to the Tulan of the Aztecs,
Yoodaya (Judea), Kothambe (Kedam), Dagoun (Dagon), Tavay
(Cf. Eg. Tefi or Tepi), and others common to the mythological
astronomy. One of these is Rewade, rendered "large water." In
Egyptian Re-U at is the mouth, gate, outlet, or division of the water.
The earliest names of Egypt were astro-nomes, the divisions of the
stars, whence comes the name of astronomy ; not merely a naming,
but a naming of the stars into groups, constellations, divisions, names.
The first chart being celestial, the primitive Egypt was in the two
upper and lower heavens where the thirty-six decans, gates or
divisions of the Aah-ru, preceded the mapping out and naming of
the two Egypts and their names. The first division was into the
upper and nether world of night and day. This is illustrated in a
legend of two dancers doing the mill by each lifting the other alter-nately, a form of Kabbing called Kab.t. Kab.t or Khebt, in this
sense, is the doubled ; Khebt, the later name of Lower ~gypt, had
its prototype in the north, the lower heaven of night and winter,
the hinder part (Khept), where Typhon or Kep, the Great Bear
constellation, was found by night, as deity of the dark side of the
circle. All this has to be gone through piecemeal in an account of
the mythological astronomy, the solar, lunar, and starry allegories of
the astro-nomes. Enough, at present, to affirm that the earliest
chartwas celestial, and that its divisions and names were afterwards
geographically adopted in many lands from one common Egyptian
original.
Amongst the stories told as mythology, the same matters were related by the Egyptians themselves of the Exodus out of Egypt and the
contention between Sut-Typhon and Horus thousands of years before
we read of these things as events in Hebrew history. We shall see
the Exodus out of Egypt is the common property of all mythology.
Up to the present time it has been the endeavour, in which lives have
been vainly spent, to follow the wanderings and settlements of the
Israelites solely on the earth's surface. If the pursuers will but turn
their attention now to Israel in the heavens, the chances of discovery
will be much increased, and there is reason to hope that we may
yet come upon the missing Ten Tribes in the skies, from whence they
have never descended.
The difficulty of identifying such important spots as those in which
1

Asiatic Res.

EGYPTIAN ORIGiN oF

TH:E

Exonus.

the Lord himself is said to have appeared to men is because these

names, when they are localized at all, are but the shadows of the
celestial places and positions, and it is hard to identify shadows.
These astronomical positions and appearances of the Lord, whose
excellency was to be seen in the sky and who rode on the heavens,
are real objects, and realizable now as ever they were of old. Such
sites will not be found in Palestine even though fifty societies be
formed for exploration and all the Christian world should join in the
search. When the stories were first related by the Egyptians, the
.localities were celestial, in the AAHRU of the gods, represented by
planispheres ,on the ceilings of ternples; and now Palestine takes
the place of the planisphere in consequence of the modern ignorance
of mythological astronomy. This much is certain. Our Jews did
not make the myths or the astral allegories which set them forth.
They neither mapped ,out the heavens nor named the constellations.
On their own showing they found the names already applied to places
overhead and underfoot when they took possession (or woke to
historic consciousness rather) of Palestine.. Astronomically and
geographically the names were there; the myths had been taught,
and the stories related by other races in earlier times, which stories
were condensed finally into a supposed history of the Hebrews who
no more enacted that history on this earth (outside their religious
mysteries) than they were the originators of the allegoric representations in the heavens.
The Mount Horeb, for example, called the Mountain of the Elohim,
is the Egyptian Har, the heaven, of Har, the god ; and Ap, the Mount.
Horeb is the Mount of Heaven,. or of Horus, the place where Deity
is represented as descending to converse with man. Hor, the
typical mount in Hebre'o/, is the Egyptian heaven; lienee the
divine character of the Hor, or Horeb. Mount Seir answers to the
Rock of the Horizon called Ser, or,. with the article Ta-Ser, the Taser
Hill, the mount in the solar myth, where the buried sun-god was
re-born,1 and solid foothold attained once more for the continuity of
time after the passage of the waters.
Ser, the Rock of the Horizon, was the Mount of Har in Egyptian
myth. It was known as Bakht, the land and the mount of the solar
birthplace. In the geographical adaptation of celestial names we
find Ser, the rock or mount mixed up with Har, the god, in Arabia
Petrea, where Hor is a part of, if not identical with, Seir. Again,
the name of Mount Sinai on the monuments is known as Bakht,
.meaning the birthplace of the sun, the new-born Har.
Sinai, the geographical, is supposed to be Setbal, as is likely; Ser,
the rock of Baal or Har, the place of new birth. "I have adored
tl}e place of New Birth of the Tser," says the Osirian, in the 21st
gate of the Aahru. 1 Sinai, as Bakht then, is the solar birthplace in
1

Rlt. ch. cxlvi.

188

A BooK

OF

THE BEGINNINGs.

Egyptian mythology, the horizon of the resurrection without the

article, called the Akht and Khut.
In the same language SHENI, ~he equivalent of the Hebrew c~~~o),
signifies the region beyond the tomb, and the Mount Sinai was the
steps of ascent into that region attained by the god and the souls
after their resurrection from the Hades. Sheni was the place wh:!re
the divinity appeared on the horizon.
The Mount Zion, or Zian, the triumphing heaven of the Ceylon
Buddhists, called the place of salvation,! is identical, in the celestial
allegory, with the Hebrew Zion, both being the same as the Egyptian
Shena, the region beyond the tomb, attai,ned after crossipg the waters
and completing the circuit of the heavens.
The whole story of Sinai might be reconstructed solely from the
meaning enshrined so safely in Egyptian words, even if we had not
the mythology also. But we have the matter as myth, and the
naming as Egyptian, long before these appear in the character of
Hebrew history.
The TET is an Egyptian name of the tomb, the Deep, lower
heaven, or eternal abode, the place of death, i.e., Tet, or the cutting
off. Tet is an abbreviated form of Tahuti, the representative of Ra
in the nocturnal heaven, one of whose names is Tekh. The Tet, in
Hebrew, remains the Thchthi (1nnn) for the underworld. It denotes
the nether parts of the earth. 2 It is the nether land of T ACHTIYMHodshi,3 the lowest plt,4 and the lowest hel1. 5 The word became
a general term for the nether, lower, undermost, but never in
common use, and in Exodus, xix. IJ, when the people stood at the
nether part of the mount, these two, the height and the deep, or Tet,
form the natural antithesis belonging to the mythological astronomy.
The Tet (Eg.) is the tomb, the void, the world of the mummies, and
SHENI (Eg.) is the name of the region beyond the tomb, the mount
of the resurrection.
The original names of the towns and districts of Canaan, such as
Ashtaroth-Karnaim, Avilah, Berytus, Bashan, Beth-Tappuah or
Tebekhu, Ephron (Hebron), Heshbon, Hamath, Judah (Southern),
Kadesh, Kison, Megiddo, (Mageddo, near Ascalon), Tamesku (Damascus), and others are inscribed on a pylon at Thebes, containing I,2oo
names of places, conquered or garrisoned by the Egyptians in the
time of Tahtmes III., some two and a half centuries earlier than the
historical Exodus. The number of Syrian names is I I9. 6 In fact
as Mariette Bey observes, we have before us, most accurately rendered by the hieroglyphic names, a map of the land of Canaan in
"a list of I I 5 names, which is nothing less than a synaptical table of
the promised land made 270 years before the Exodus." 7
1

s
G

Upham's History of Buddhism, p. 74

Sam. xxiv. 6.
4 Ps. Ixxxviii. 6.
Birch, Rede Lecture, pp. 26-7.
2

2
5
7

Ezek. xxxi. 14 and 16.

Ps. lxxxvi. 13.
Molluments, p. 175, Eng. Tr.

EGYPTIAN

ORIGIN

OF THE

Exonus.

189

In the statement made by Plutarch respecting the flight of Typhon,

the myth passes into history represented figuratively. Typhon, he
says, fled for seven days, and having escaped, afterwards begot two
sons, Hierosolymus and J udceus. That is, the Typhon ian religion
. passed out into Judea, and made its home in Jerusalem. "They who
relate this are manifestly discovered by the very matter to wrest into
this fable the relations of the Jews." This flight and exode of
Typhon from the battle with Horus was depicted in the Mysteries
and read in the Northe.m Heaven, where the outlet of Sut preceded
the Nome or R u of Sut, whence the Setroite Nome of Egypt.
Egypt below was a copy and replica of Egypt above, and every nome
and name and narrative related bf them was primarily mythological; afterwards the fables containing the facts of the astro-nomes
were wrested from their meaning, and converted into the facts of
fabulous histories.
In Hebrew night and netherworld are synonymous) The day
was the other or, upper world. The Sabean beginning was on the
night side, that of the underworld; and the mythical migration so
often met with is from the night to day, from the Sabean to the solar
stage of mythology, from the cult of Sut-Typhon to that of Ra.
The beginning with night, the negative, the netherworld, where the
goddess of the north was the genitrix, the birthplace personified, the
bringer-forth, as the ancient mother of the waters, will account for
the netherworld being the domain of Typhon, when the religion had
changed and the deity of darkness was transformed into the devil of
the dark.
The reader has to lay fast hold of one end of the strands of rope
we are plaiting for our anchor in the depths, and never leave go till it
is finished. We must get well in mind and keep there the fact that
Egypt, Khebt, or Mitzraim, are names of the old Sabean birthplace
in the north, belonging to the celestial allegory before they were
applied geographically to Egypt. They are so old that, as we have
seen, Kheb, Kepsh, or Kush was named when Ethiopia was to the
north of the namers. The Egypt of the Hebrew writings is mainly
that of the astronomical myth, and if the anathemas of Egypt uttered
by the divinely-inspired writers have any application to the real country,
Egypt itselffurnished and had already applied the language to a locality
of the same name, and a Red Sea that was in the heavens, and a monster that was in its waters; had, in fact, supplied the country for the
cursing, the means of cursing, together with the whole imagery for
clothing the curses 'vith significance. But the Egypt continually intended is the typical Egypt, the Egypt of the allegory looked upon,
after they had left it, as a land of mental bondage ; and wherever the
idols of the genitrix were set up for worship there was Egypt, there
was Khebt, the goddess, as well as Khebt, the place.
1

Job xxxvi. -zo.

BooK oF

THE

BEGINNINGS.

When the God of Israel says " Behold, I am againstthee, Pharaoh,

King of Egypt, the great Dragon that lieth in the midst of his
rivers," 1 the language and its application are the same as in Isaiah :
"In that day the Lord with his sore and great and strong sword,
shall punish Leviathan, the piercing' serpent, even Leviathan, that
crooked serpent, and he shall slay the Dragon that is in the sea." 2
Here the serpent is one with the crooked serpent of the heavens. 3
The language is typical, and can only be understood by the typo. logy of the subject. The crooked serpent is the dragon of the north,
or of Khebt.
The Egypt wherein Israel played the Zonah in the persons of the
two women Aholah and Aholibah, was the land of Khebt, the
genitrix, a celestial region belonging to the Sabean religion, hence
her paramours, who were Sabeans from the wilderness, 4 and men of
:li, rendered "common sort,'' or a multitude, but which are the huge
men who are called elsewhere " Sabeans, men of stature," 5 the giants
of the foreworld and the early time.
Jeremiah rebukes the women of Israel for making the cakes and
pouring out the drink-offerings to Kivan, the Queen of Heaven.
<! Jeremiah said unto all the people, and to all the women, Hear
ye the word of the Lord all Yudalt that (are) z'n the land of
Egypt." Again he says to them, " Hear ye the word of the
Lord all :Judah that dwell z'n the land. of Egypt." 6 "Then all
the men w)1ich knew that their wives had burnt incense unto other
gods, and all the women that stood by, a great multitude, even
all the people that dwelt z'lz the land of l!.:gypt, answered." This
Egypt was not mundane but celestial, religious, typical ; the
abode of the Queen of Heaven, who, as Kefa or Kivan, ruled over
the. mythological Egypt. " Ephraim also is like a silly dove without
heart ; they call to Egypt." 7 " They shall return to Egypt." 8
" Ephraim shall return to Egypt." 9 That was in backsliding to the
old worship of the female called the "whoredom of Ephraim," 10 .of
which the dove of Israel, of Juno, of Semiramis, and Menat was
a type.
It was the literalizing of the myth that misled the Seventy in their
correction of a supposed error in Zechariah.U The writer threatened
the dwellers in Egypt that they should have no rain unless they came
up to keep the feast of tabernacles. The Seventy, knowing the
dearth of rain in Egypt, altered this. But the Egypt signified was
the place of the waters and the Waterer Shadai in the north. The
feast of tabernacles was a water festival. The water of life had been
given of old by the feminine deity, the suckler, which was now
1

7
10

Ezek. xxix. 3
Ezek. xxiii. 42.
Hos. vii. I I.
Hos. vi. IO,

8
11

Ch. xxvii. r.
Is. xlv. I4.
Hos. viii. I 3
xiv. I7.

3
6

Job xxvi. 13.

Jer. xliv. 24, 26.
Hos. ix. 3

EGYPTIAN ORIGIN OF THE Exonus.

191

dispensed by the male god. It is noticeable that the Hebrew names

f.Jr rain are drawn from the Egyptian names of the inundation.
l1"1l~ is rain; mur, the inundation ; i~~. rain ; rna, water,_.:._ter,
libation; M"1', rain, aur, or aru, the river ; ~t:i~, rain; akhem, a
whelming wave of water, as of the inundation.
Are ye not as . children of the LEthiopians unto me, (}children of
Israel? saith the Lord. Have not I brought Israel out of the land of
Egypt?I The days come, says Jeremiah, that it shall no more be
said that the Lord brought up the children of Israel out of the land
of Egypt, but the Lord brought them from the land of the north.2
This Egypt of the Hebrew Scriptures was, primarily, the celestial Khebt which always remained in the north, the birthplace
o( the beginning and the starting-point for the migration found in
all the oldest mythologies, always- connected with the number seven,
as in the seven provinceS' of Dyved.
In Ireland we have a representation of the seven caves, or sevenfold cave in the cave of the tribe of Oine, called the purgatory of St.
Patrick, an ancient Druidic cell, on a small island in Lough Derg, in
the south of Donegal. The island is only 126 yards long by 44
broad; on this is a small cavern, and round it ate seven tiny chapels,
which perpetuate the sevenfold nature of the cave of OINE, the
Irish form of the genitrix, 3 KON, GWEN, or KIVAN.
Seven mythical caves, grottoes, or underground abodes are the
cradle of the race in many Arnerican legends.
The Quiches
ascended from Tulan or Tulan-zuiva, the place of the seven caves;
the Mexicans came from Chicomoztoc, the seven caves. The seven
principal islands of the Lesser Antilles were a form of these. So were
the seven inhabited islands of the Hervey group, which were a copy
of Savaiki, the original home of men and gods.
The Nahuas sailed in seven barks or ships, called by Sahagun
seven grottoes. The Hohgates (seven in number) came in one boat,
and the seven. are now the seven stars in heaven. The seven are
represented in the-Ritual by the seven staircases and seven halls in
the great house of the heavens. In the prefaces to the Puranas we
are told that Swayambhava dwelt in the country of Puscara, at the
farthest point westward. Seven sons were born to him there, and
these divided the whole world, or the Seven Islands, among themselves.4 So Scotland or Pictland was said to have been divided into
seven provinces by seven brothers who ruled over it. The names
Zuiva, Savaika, Saba, identify the number seven. In Egyptian, Hept
(earlier Khept) means seven, and the origin of all is found in Khebt,
the north, lower Egypt, the heaven of the seven stars, and the goddess, who was the birthplace personified.
1

3
4

2 Jer. xvi. 14, r 5.

Amos, ix. 7
Pagan Idolafly, Faber, vol. iii. p. 332. As. Res. vi. 470.

BooK OF THE

BEGINNINGS.

The coming out of Egypt is coupled with the gods that were worshipped aforetime, when their ancestors were on the other side of the
flood where lay the land of bondage. Joshua says to the people of Israel,
"Your fathers dwelt on the other side of the flood (the typical water
im), and served other gods." 1 "Choose you this daY' whom you will
serve; whether the gods which your fathers served that were on the
other side of the flood, or the gods of the Amorites, in whose land
ye dwell; but as for me and my house, we will serve the Lord."
The gods were the Elohim, a form of the seven, answering to the
number of the stars, with Sut as themanifester for the eighth.
'When Hosea writes of Israel, " I will give her the valley of Akar
for a door of hope," he is employing the language and imagery of
the Ritual. The Akar, as in Hebrew, is the lower sterile barren
region ; the Amenti, Sheol, or Hades. The wilderness of Hosea is
the Anrutf of the Ritual, the region of sterility and barrenness
which is to be transformed. " Sharon shall be a fold of flocks, and
the valley of Akor a place for the herds to lie down in." 2 . The god
Shu-Anhar or Ma-Shu was the leader through this dark desert, and
the opener of the door of hope for the rescued people who came
up out of Egypt. Rahab is a typical name for the Egypt and
Pharaoh of the Hebrew mythos. "I will make mention of Rahab,"
says the Psalmist, among the other dark sayings.3 "T~ou hast
broken Rahab in pieces as one that is slain." 4 "0 arm of the
Lord," cries Isaiah ; "art thou not it that hath cut Rahab and
wounded the dragon?" 5 This is connected with the passage of
the Red Sea, and the overthrow of Pharaoh's host. Rahab personifies Egypt, or Pharaoh, and is identified with the dragon that
lieth in the midst of his rivers. 6 Again in Job, "He divideth the
sea with his power, and by his understanding he smiteth through
Rahab." 7 In the Book of the Dead 8 we read of the "Waters of
Rubu," which are in the north. The northern hill of heaven is in
the lake of the Rubu. 9 Ru-bu is the place of the reptile, the
Apophis, the Ru-Ap, which becomes the Hebrew Rahab. For in
Chapter lxxxv. Rabu is also Tebu. "Tepiu" is the devourer, and
this Rabu of the waters, or Tepiu, takes finally the name of Typhon,
the A pep, the Apophis of the waters, or dragon of the deep. Rahab,
the dragon, is etymologically a form of the Egyptian Ruhef, a name of
the Apophis synonymous wit]! the Hebrew Leviathan. The waters
of Rubu, then, are in the north, and identifiable with the pool of
Pant, the Red Sea of the myth, in which dwells the monster of many
names, all summed up as the Apophis. "Eater of Millions" is his
name, " Hardness" is his name, "Baba" is his name, who "is in
the pool of Pant," or Red Sea. "Hidden Reptile," one of the names,
1
4

Josh. xxiv. 2.
Ps. lxxxix. ro.
Job xxvi. 12.

2
!i
8

Is. lxv. ro.

Is. li. 9
Ch. cl.

3
6
9

Ps. lxxxvii. 4
Ezek. xxix. 3
Ch. cix.

EGYPTIAN ORIGIN OF THE Exonus.

193

will render in Egyptian as '' Ru-hab," the equivalent ot Rahab,

the dragon lurking in the waters. Ru is the reptile, and Hab to
prowl, beset, infest; Hap is hidden. Also Ru-hef denotes the
crawling, the gigantic serpent ; the Ru-ap, the reptile Apophis.
With the article Tu prefixed we find the Rabu in the Assyrian
mythology as the "Tu-rabu-tu," 1 and in that language Rabu is the
beast. Turabutu is the den of the dragon. In Egyptian Tu is the,
Rubu (Eg. Ref) the beast-reptile; and Tu a cave or cavern. The
Ruhef appears in Sanskrit with the name of the monster Rabu.
The Hindu allegory tells how the parts of Barbara toward the mouths
of the Nile were inhabited by the children of Rabu. Rabu is represented on account of his tyranny as an immense river-dragon or crocodile, or some fabulous monster with four talons, called Graha, from
a root implying violent seizure. 2 Rabu, the river-dragon of India, is
identical with Rahab the river-dragon of Egypt, and the river in both
cases is the Nile of the heavens, the "Nar" on which the first Ayana,
a moving on the waters, was depicted in the planisphere. Rabu the
monster of mythology is in the Hindu astronomy utilized as the cause
of eclipses. Hence the name given by Wilford to the talons called
Graha. This is the name of " eclipse," and means literally the seizure,
or if personified the seizer, the Sanskrit Graha being the Egyptian
Krau, English Claw or Cray, as in crayfish. Both crocodile and scorpion were the seizers, one with the claws, the other with the mouth.
The monster Rabu was represented as seizing and swallowing the sun
during an eclipse. Rabu typifies the ascending and d'escending nodes,
and the two parts, the heavenly and the earthly, correspond to the two
halves of the Zodiac, and the two regions of all mythology. Rabu
was cut in two as the sun severed the Apophis in his passage through
the underworld. So the Hebrew deity cuts Rahab. 3 " 0 arm of the
Lord, art thou not it that cut Rahab?" He cuts through Rahab/ and
" divideth the sea" at the same time; the crossing of the waters included both, because the monster of the darkness was the dragon
of the deep.
The original matter and meaning of the Exodus is found in fragments of the Egyptian Ritual or Gospel. In this the solar allegory
of the lower world of darkness and the ascent into the world of light
is so ancient that it had become mainly eschatological. Still the
allegory of the Exodus is there, although charged with a spiritual or
theological significance, and the course of the sun is identified with the
journey of the soul through the nether northern region where the place
of bondage was located.
Khebt denotes lower Egypt, and was analogous to the lower of the
two heavens, the hell of theology. Thus the celestial Kheb below was
the Egypt of bondage. The Osirian exults that his "arms have not
1 Smith, ChaldeanAccount of Genest"s, p. 90.
2 As. Res. vol. iii. p. 93
VOL. II.
.

Is. !i. 9

' Job xxvi.

0

12.

I94

A BooK OF THE BEGINNINGs.

been stopped in the place of bondage." 1 He does not remain in their

toils although encompassed by them ; he does not " sit in the nets of
them." 2 From other exclamations we learn that the soul is kept in
this Egypt of bondage of which the god Shu opens the gate of the
prison-house called the back-door. 3
The cruel Pharaoh who hindered the coming out of the Israelites has been borrowed from the imagery of the Ritual. Tum
is a form of Ra the solar god, and divine type of the Pharaoh.
He ruled in the lower world, and in the twenty-third chapter
the Pharaoh hinders the
we read, " Tum hinders his coming out ; "
souls: coming out of Hades, the lower Egypt of the two heavens.
"Let me come. Tum hinders his coming out." "Let me come out,
open my mouth, says Ptah with his brick (book) made of mud, fashioning the mouths of the gods by it." This is said by the Osirian who is
being reconstructed for his exodus into the upper world. Ptah's brick
made of mud is possibly one of those said to be made without straw,
as one of the bricks made of sun-dried clay, stamped with the name
of Rameses II., and surmised to have been made by the Israelites, has
the straw still visible in the clay. 4 It is possible the cruel Hebrew
Pharaoh or i1V,El is the Af-Ra or Af-rek, the sun in the underworld.
For this reason. Tum is the Af-Ra, lord of the lower world (Khebt
or Egypt of the mythos) and judge of the dead, that is, of the souls in
their prison-house, where all the plagues occurred and the trials were
imposed. "Af" means to chastise, wring out drop by drop, as did the
cruel Ra or Pharaoh of the Hebrew Exodus. The realm of the AfRa or lower sun, is the domain of darkness, and in it there are ten
hells or Karti corresponding to the ten plagues of Egypt.
In Arab legend the name of the cruel Pharaoh is known as Tamuzi. This is the Arabic name given by Castell 5 as that of the
cruel Pharaoh who persecuted the Israelites. Tamuz is also
used to denote the consuming heat of summer. T AMUZI appears
in the Ritual as Ra-Tams or Ra-Tamesa. "Oh Ra-Tamesa, he
who eats the wicked; oh taker by stealth; oh stopper, do not
steal me ! " 6 Tams means bad luck, and to hold fast in the grasp
of the cruel hindering Ra. It is suggested that this is the Tamuzi of
the Arab tradition who is Tum the great judge, the Af-ra (Pharaoh) of
the celestial Egypt.
Afra appears in Hebrew as (v,El) Phara, to
make naked, uncover, avenging, refuse, go back, let and hinder.7
Phara, to hinder, is personified in Phara, Afra, the hinderer of the
Exodus, who STRIPPED the children of Israel and REFUSED to let
them go.
The "PLACE OF PASSAGE," and the "RETREAT OF THE PASSAGE," are type-names of the Hades or celestial Egypt.8 In the

i.e.

1
5
8

4 Birch 1 A?tct. Hisf. 127.

Ch. xxi.
2 Ch. xvii.
3 Ch. Ixvii.
7 Ex. v. 4; xxxii. 25,
Lex. HejJt.
6 Ch. xi.

Book of Hades, 4th Division; Ritual, ch. cxxv,

EGYPTIAN ORIGIN OF THE

Exonus.

I95

Book of the Hades we also read, " Horus says to Ra's flocks, which are
in the Hades of Egypt and the Desert; Protection for you, Flocks ~f
Ra, born of the great one who is in the heavens.'' 1 The Hades of Egypt
is the Egypt of t_he Hades: the flocks of Ra are identical with the
chosen people who came up from Egypt and wandered in the
wilderness.
The headings of various chapters of the Egyptian Ritual read like
a synopsis of the Hebrew story. Such is the chapter of " escaping
out of the folds of the great serpent" ; 2 the .chapter of "stopping all
snakes " ; 8 the chapter of "stopping all reptiles " with picture of
the deceased turning back a serpent/ the Ap, at the place where it
had been ordered to be cut up, " in the house of regeneration of the
sun at his falling, where the accusers of the sun are overthrown,"
together with the Ap, and the sun goes forth in peace ; the chapter
of "not eating filth or drinking mud in Hades"; 6 the chapter of
"prevailing over the water in Hades " ; 6 the chapter of "giving
peace to the soul and letting it go in the boat of the sun " ; T the
chapter of "vivifying the soul for ever, of letting it go to the boat
of the sun to pass the crowds at the gate,-done on the birthday
of Osiris" ; 8 the chapter of "coming out as the day and prevailing
against his enemies " ; 9 the chapter of receiving the roads, one of
these being through the pool, the Pool of Pant, which is the mythical
Red Sea.10 "I have brought the things of the land of Tum, the time
of overthrowing the ministers," 11 looks exceedingly like a hint to be
acted on in literalizing the myth in the story of the borrowing from
and spoiling the Egyptians, or Egypt, as we have it in the margin.
In the Hebrew Apocrypha, the Wisdom of Solomon,l2 we have an
account which might have been drawn from a representation of these
things in the Mysteries:For when unrighteous men thought to oppress the holy nation ; they being shut
up in their houses, the prisoners of darkness, and fettered with the bonds of a
long night, lay (there) exiled from the eternal providence.
For while they supposed to lie hid in their secret sins, they were scattered under
a dark veil of forgetfulness, being horribly astonished, and troubled with (strange)
.
.
apparitions.
For neither might the corner that held them keep them from fear ; but noises (as
of waters) falling down sounded about them, and sad visions appeared unto them
with heavy countenances.
No power of fire might give them light, neither could the bright flames of the
stars endure to lighten that horrible night.
Only there appeared unto them a fire kindled of itself, very dreadful : for being
much terrified, they thought the things which they saw to be worse than the sight
they saw not. .
For though no terrible thing did fear them; yet being scared with beasts
that passed by, and hissing of serpents,
They died for fear, denying that they saw the air, which could of no side be
avoided:
1
4
7
19

Records, vol. x.
Ch. xxxix.
Ch. c.
~~ cxvii.

109.

Ch. vii.
Ch. !iii.
s Ch. cxxx.
11 Ch. cl,
2

3
6

9
12

Ch. xxxiii.
Ch.lvii.
Ch.lxv.
Ch. xvii.

0 2

Boox oF THE

BEGINNINGS.

But they sleeping the same sleep that night, which was indeed intolerable and
which came upon them out of the bottoms of the inevitable hell,
Were partly vexed with monstrous apparitions, and partly fainted,. their heart
failing them ; for a sudden fear, and not looked for, came upon them.
So then .whosoever there fell down, was straitly kept, shut up in a prison without
iron bars

For whether he were husbandman, or shepherd, or a labourer in the field, he

was overtaken, and endured that necessity which could not be avoided ; for they
were all bound with one chain of darkness.
Whether it were a whistling wind, or a melodious noise of birds among the
spreading branches, or a pleasing fall of water running violently,
.
Or a terrible sound of stones cast down, or a running that could not be seen of
skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding
echo from the hollow mountains, these things made them to swoon for fear.
For the whole world shined with clear light, and none were hindered in their
labour;
Over them only was spread an heavy night, an image of that darkness which
should afterward receive them : but yet were they unto themselves more grievous
than the darkness.

This is the scenery of the Hades (or Khebt of the Mythos)

answering to that of the plague of darkness in the Pentateuch, but
nearer to the Egyptian original. It belongs te the mystical abodes
of darkness, where the wicked. were shut up and fettered in the bondage of a long night. There is the way 9f absolute darkness. The sun
is there but it gives no light to the outcast Khefti, or Egyptians,
neither do they hear the voice of the god as he passes through that
vacuum of the darkness. There are fourteen of these abodes, the same
~umber as half the twenty-eight lunar signs corresponding to the
six solar .signs in one-half of the circle. These in Egyptian are the
Aat, the original in name and nature of the Hades. Hence the six
or fourteen lower signs ranged from the west to the east. In the
t10rth was the nethermost corner (the Kab) that held the spirits
in prison, detained in darkness. The eighth abode. the place of
dismissing peace, is the great place of the waters. "No one has
withstood the water in it, the greatness of its terrors,_the magnitude
of its fear, or the height of its roaring." " Oh the place of the
waters I none of the dead can stand in it. Its water is of fire, its
glow is of fire, it glows with smoking fire. The thirst of those who
are in it is inextinguishable. Through the greatness of its terror, and
the magnitude of its fear, the gods, the damned, and the spirits look
at the water from a distance." 1 On the sarcophagus of the monarch
N ekhtherhebi, a series of scenes in the infernal regions are described
in the passage of the sun and soul through the hemisphere of darkness, the fourteen Aat of the realm of night. Here the hells, halls, .or
holes called. Karrs are ten in number, doubtless the. ten worst, the
" bottoms of hell."
" The screams of the damned burst on the ears of the passer-by
in a mingled chorus of agony and confusion. They howl as lions,
roar as bulls, squall like tom-cats, tinkle as b~ass, and buzz with
the incessant hum of bees," 2 and realize the description in the
1

Ch. cl. Birch.

Birch, Introd. to the Ritual.

EGY~TIAN ORIGIN

OF THE EXODUS.

197

Apocrypha, that is, sacred ~ritings. The Apocrypha identifies the

plague of darkness in the Exodus, and the Ritual explains both with
the aid of mythological astronomy. There is the serpent that dies
not, the worm that utterly devours, and the fire that is never
quenched ; the hell of flame, wastes and waves of flame, a ceiling of
flame : the lake of fire and bottomless pit with Satan bound in
chains; the total outfit of the infernal paraphernalia of the Calvinistic theology is all there to be studied from the origin in relation to
the primitive phenomena.
The Israelites in the wilderness are assailed by fiery serpents.
"The Lord sent fiery serpents among the people, and they bit the
people, and much people of Israel died." Then Moses was instructed
to make the serpent of life and elevate it on a pole, and "it came
to pass that if a serpent had bitten al'ly man, when he beheld the
serpent of brass he lived."_ 1 In the Ritual we have the chapters of
"stopping all snakes" and "of how a person avoids being bitten in
Hades by the eaters of the back of the dead,"-the question is how to
avoid being eaten or bitten by snakes,2-the chapter. of stopping the
asps, 3 and the chapter said to. turn back the asps.4 In the passage -of
the Hades the souls are assailed by all kinds of snakes, vipers, and
serpents, chief of which is the Apophis, breathing out fire-and poisonous
vapour. The vignettes show the deceased turning back a serpent.5
In the midst of these is the serpent of life, the good demon, one
This is an invocation of the
form of it being named HEFI.
serpent of life :-" Oh chief U r::eus, serpent of the sun, with a
head of smoke, gleaming and guiding (during) millions .of years," as
the talismanic means of avoiding being bitten in Hades by fiery
serpents and flame-breathing reptiles. The "head of smoke gleaming and guiding" for ever, answers to the Israelitish column of clo~d
by day and fire by night.
_
Also an Egyptian hymn, copied by Brugsch from the temple of ElKargeh, celebrates the one God who is immanent in all things, the
soul of Shu (breath) to all other gods, and it says of him, "He travels
z'n the cloud to separate heaven and earth, and again to reunite them,"
as the Hebrew divinity travels in the pillar of cloud whieh separates
the children of Israel from the Egyptians.
In the Book of the Hades there is even an allusion to, but no
specification of, " the plagues" in the legend of the monkey. " When
this god rises he gives up (the pig) to THE PLAGUES. 6 The pig is an
emblem of Typhon, the evil enemy who is represented as the cruel
. Pharaoh whom the God of Moses gives up to the plagues ; and in one
of the legends of the same scene-that of the animals-it is said of
the ELECT PEOPLE, "They hide those which are in the state of the
elect. They, the country belonging to them, is Ameh in the land.
1
4

Num. xxi.
Ch. xxxviii.

.5

Ch. xxxiii., xxxiv., xxxv.

Ch. xxxix.

a Ch. xxxvi.
6 Records, vol. x. p.

II4.

I.

BooK

oF

THE

BEGINNINGs.

Behold, these are they whose heads issue. What a mystery is their
appearance!" 1 These, in the Egyptian myth are the prototypes
of the chosen people, who dwell in light while their enemies are
enveloped in darkness.
"Food is given to them because of the light whz'ch envelopes them in
Hades." These are clothed in white in the tomb of Rameses I., to
represent the children of light passing through the lower world.
In the Book of the Hades the sun-god passes through twelve
gates, having the blessed of his keeping on his right hand and the
damned upon his left hand. These appear above and below, according to the Egyptian rule of perspective. They are the Israelites and
Egyptians of the Hebrew mythos.
~
In the same book the entrance to Hades is marked by two mountains, one of these is turned upside down ; the two form a kind of
gorge towards which the divine boat passes, and the twelve gods of
the earth are marching, corresponding in number to the twelve tribes. 2
Twelve personages, designated the blessed, that is, the elect or chosen
of Ra, are called the worshippers of Ra. 3 They are those who are
"born of Ra, of his substance, which proceed from his eye." "He
places for them a hidden dwelling." Ra says to them, "Breath to
you, who are in the light, and dwellings for you. My benefits are
for you. I have hidden you." This was during the massacr~ of the
enemies of Ra, who says, "I have commanded that they should
massacre, and they have massacred all beings." "I have hidden you
for those .who are in the world of the living," the scenery and action
being in the region and belonging to the drama of the dead. This
is the replica or the original of the transactions in Egypt when the
Israelites are sheltered and protected while the Egyptians suffer from
the plagues; who are saved during the slaying of the first-born, and
who are dwelling in the light of Goshen while the Egyptians are
in a horror of great darkness. Goshen or Khu-shen (Eg.), the upper
and luminous half of the circle, is identical with the upper position
of the children of light in the Amenti. The Book of the Hades was
found at Biban-el-Muluk in the tomb of Seti I., where the" Creation
by Ra" was likewise discovered; an important fact in considering
the Egyptian origines.
The coming up out of Egypt was an astronomical allegory which
had passed into the eschatological phase ages upon ages before it
was made historical in the Exodus of the Jews. The mythos was
formulated in Egypt or in African lands beyond it long enough
ago for the story to be carried out by the various migrations into
other countries. The coming up out of Astulan (Tulan, or Turan,)
has the same origin as the coming up out of Egypt. The allegory
was Sabean and pre-solar, hence the journey from the land of darkness before the creation of the sun, and its appearance after they had
1

Records, vol .. x. p.

114.

Ib. vol. x. p. 88.

Ib. vol. x. p. go.

. 1

EGYPTIAN

ORIGIN OF THE Exonus.

199

gone some stages on their way. It is so long ago for Egypt as to be

almost effaced by time, and beirig of Typhonian origin it was not
perpetuated on the monuments in its primal form, therefore some of
the Sabean imagery has to be recovered from its solar guise, which
is a disguise.
Plutarch observes that when the Egyptians offer sacrifice upon the
seventh day of the month Tybi, whic~ they call the arrival of Isis
out of Phrenicia, they print the river-horse, bound, upon their sacred
cakes ; besides this there is a constant custom at the town of Apollo
for every one to eat some part of a crocodile, and they hunt and kill
as many crocodiles as possible, Typhon having made his escape
from Horus (Apollo) in the shape of a crocodile. 'J;'he Egyptian
name of Phrenicia is Kefa, and Kheft is the north, the quarter of
Typhon, the Hebrew Zephon. The North is the place of the Great
Bear or the water-horse, and in the earlier representation of the
myth, before Isis, as the solar genitrix, had taken the seat of Taurt
(Khebt), it was She, the Great Bear, the water-horse, who came up
out of the north, Kefa, or Phrenicia. When the solar had superseded
the old Sabean cult, and Typhon was changed into the type of
evil, the water-horse appeared as a victim bound upon the sacred
cakes. So that Isis, coming up out of Phrenicia, Kefa, Khebt, comes
up out of the Egypt of the astronomical allegory, that is, out of the
north, where the void, the abyss, was located, because it was the
place of darkness and the quarter of the night; and before Isis came
up out of the celestial Egypt it was the water-horse herself who came
up out of the waters and carried the light, whereby the first time was
reckoned and the first circle described.
The month Tybi bears the name of Typhon, Teb, Tabi (Bear), the
first recognized mover in a circle, to whom it was once consecrated.
The water-horse came up out of the waters of the north, because,
not being within the circle of perpetual apparition, the constellation
on that side dipped below the horizon, and was represented at
Aphaka as the star of Astarte, which dipped in the lake. The
ancient Hindu astronomers, who are said to have attributed an
independent motion to the Great Bear about the pole of the
heavens with a complete revolution in 2,700 years, called Ursa
Major the Dipper. 1 Again, we cannot have the word dip, without naming Tef or Tep, who dipped below the horizon, and rose up
out of the waters, as the hippopotamus and as the duck.
Plutarch relates the transformation of the Typhonian genitrix, the
mother of Har, into Isis. In the battle between Typhon and Horus,
Thoueris is said to have deserted Typhon. Thoueris is Typhon (feminine),
as Taur. Typhon was delivered up to Isis fast bound, but she let
Typhon go ; whereupon Horus laid violent hands on his mother, and
plucked the royal diadem off her head. This, in Egyptian, is the U rt,
1

Burgess, SiJrya-SMdhanta, p.

220.

,_.,.----~-.

-,....,.----- ----.-

..-~

--

..., .........

-.-

200

BooK oF THE

BEGINNINGS.

and he was discrowning Ta-urt. Hermes placed the cow's head on

her instead. This was the transformation of Typhon-Taurt into
Isis-Taurt, the cow-headed, and it shows the change occurring under
the lunar regime-Taht being accredited with it-or, rather, the
Sabean genitrix passing into the Sabean-Lunar great mother. The
cow is called Hes (Eg.), and the combination of the cow with
Taurt forms the goddess Hestaroth from Hes-ta-urt, whence Ashtaroth and Astarte. None of the origines were lost.
The primary matter of the mytho.logy found in the Psalms and
identifiable in the Ritual is older by untold ages than the Exodus from
Egypt. The coming out of Khebt and crossing the Red Sea or Pool
of Pant belong to the solar allegory of :the Ritual, the imagery
of which is reproduced in the Psalms, where the Lord says, "I will
bring again from Bashan ; I will bring again from the depths of the
sea, that thy foot may be dipped in the blood of (the) enemies, the
tongue of thy dogs in the same." In the Ritual we read, u The sttn
is that Great God, the greatest of smiters, the most poweiftt! of terrifters,
He washes in your blood, He dips in your gore." 1 The scene is the
same as in Psalm xxii., where the speaker is in the Hades encompassed
and beset by the bulls of Bashan, the dogs of the avenger, and the
dog-faced avenger himself.
These dogs in the Ritual are the
"punishers of Shu," they feed off the fallen, the overthrown enemies
of the sun, headed by the dog-faced Mitet, whose name is Eater of
Millions. " He is in the Pool of Pant," that is, the Red Se~ of mythology and the celestial geography ; he dwells there as the "Lord of
Gore." In one chapter of the passage through the depths the
Osirian says, "I follow the dogs of Horus." 2 There is a desert or
wilderness of Tsher, in which the wanderers stray and are environed
with dangers ; here they meet with the tempter who tries to delude
and mislead them. Here they drop and die of hunger and thirst
unless supplied with the bread of heaven and the water of life,
which are administered by the hand of the goddess Nu.
In the Hebrew version of the myth, Miriam represents the goddess
Nu in relation to the water of life. The Egyptian Meri is the lady
of the waters, the Nile. The Targumists have a tradition respecting
Miriam's well, that was fabled to fol.low the Israelites and encircle
their whole camp till her death. They relate in their legend of the
wandering wel_l of water, that it was first of all granted to Israel
for Miriam's sake, on account of her watching over the ark of Moses
when exposed on the river, which she did at the peril of her life.
For this the water followed her and supplied the people of Israel,
every one at his own tent door, and encircled the whole camp till
the time of Miriam's death ; at which time the water disappeared. Miriam's well was said to have found a place in a gulf of
the Sea of Galilee, where at certain seasons it overflowed with waters
1

Ch. cxxxiv.

Ch. xiii.

EGYPTIAN

ORIGIN oF THE

ExoDus.

201

of healing. The Targumists have got the true tradition. The

Bible version does but follow it, limping and halting with its many
false pretences. Miriam . first represented the water. Hence the
outcry at the time-of her death and the water's disappearance.
The Well in Israel takes the place of the old Suckler, of Kefa or
Nu, who poured out the water of life from the tree. The goddess
of the seven stars was the Deess of the waters, and her typical
number is found in the well of Beersheba or the well of the seven,
the feminine nature of which is shown by the offering of the seven
ewe lambs. This was also the well of the tree to be found in the pool
of Persea, the ash-tree, for Abraham is said to have planted the
tree or grove Aeshel by the well,l Another well of Shebah or the
seven was named by Jacob. 2
The Targum of Onkelos, in Numbers xxi., says, "It is said in the
book of the wars, that which the Lord did by the sea of Suph, and
the great deeds which he wrought by the torrents of Arnon, and at
the flowing of the streams which lead towards Lechayath and are
joined at the confines of Moab, and from thence was given to them
the well, which is the well whereof the Lord spake to Moses,
" Gather the people together and I will give them water." Thereof
sang Israel' this song,-" Spring up, 0 well ; sing ye unto it, the well
which the princes digged ; the chiefs of the people cut it ; the scribes
with their staves; it was given to them in the wilderness, and from
the time that it was given to them it descended with them to the
rivers, and from the rivers it went with them to the height, or to
Ramatha, and from the height to the vale, which is in the fields of
Moab at the head of Ramatha." In this account, which is invaluable,
the water that runs and follows the Israelites up-hill is certainly
symbolic. The whole of the imagery will be identified as Egyptian
and its signification explicated.
According to the geographer of Ravenna, the Ganges rises in the
Garden of Eden, many thousand miles east of its apparent spring.
This statement blends the mythological and geographical. So at
Faran or Paran, Clayton, in his J ournal,3 records the fact that no orie
in a certain place was allowed to put pen to paper, in consequence
of a tradition that formerly there was a river there, but that when
an European was about to write a description of it it sank under
ground and has not been seen since. This was a relic of the
wandering well; its importance is in its connection with Paran as a
locality in the mythological astronomy.~
The rock supposed to be struck by Moses in the desert was, if there be
any historic truth in the statement, a v:ery real rock, out of which there
gushed real wet water which saved a multitl..lde of men from a horrible
death. That is what we have been taught to believe. And here is
all our innocent childish faith upset by Paul, who was learned in
1

Gen. xxi. 33

Gen. xxvi. 33

a P. 33

202

BooK oF THE

BEGINNINGS.

the Jewish legends, and did his best to turn them to account in his
own teachings. He says this rock was the Christ. That it was
nothing more than a figurative rock or metaphor; the rock of mythology, which alone will give us a true account of it. As myth we
shall be able to make out both the rock and the water that sprang
from it. It was, says Paul, a ''spiritual rock, and that rock was
Christ." Paul gives a spiritual or new theological interpretation to
an ancient Egyptian symbol. Later on we shall see how the rock
in Horeb and the Christ of Paul, in Jerusalem, may be one as he
asserts. The myth is the sole repository of the meaning. It is
written in the Targum that the Messiah was in the desert the "rock
of the Church of Zion." Now this rock of the Messiah is identical
with the rock or mount struck by the Hindu prince, on which rock
he was to build his church.
The scene of smiting the rock for the spring or wandering well to
burst forth is found in the Hindu writings, which relate of the triplepeaked mount near the fountain of Brimsu, that in the Treta or
"Silver Age" an ascetic called Kak or Kaga dwelt by this fountain, and
the Pandu Arjoon with Heri Krishna, came there to attend a great
sacrifice, on which occasion Krishna foretold that, in !)orne distant
age a descendant of his should erect a town on the margin of the
rivulet Kaga, and raise a castle on the triple-peaked mount. While
Kris,hna thus prophesied it was observed to him by Arjoon that the
water was bad, wher~upon Krishna smote the rock with his chakra
(discus) and caused a spring of sweet water to bubble up, and on its
margin the prophecy was inscribed: "Oh Prince of Jidoo-vansa I
Come into this land, and on this mountain-top erect a triangular castle P
Lodorva is destroyed, but only five coss therefrom is J esanoh a site
of twice its strength. Prince, whose name is J esul, who will be of
the Yadu race, abandon Lodorpoora, here erect thy dwelling." This
prophecy was taken as fulfilled in the person of J esul, a Bhatti prince
of Jessulmer. 2 In this the Prince of Jidoo-vansa of the name of
Jesul and of the race of Yadu is literally the branch of the stem of
Judah, figured as the reed (Vansa). Jesul is equivalent to Jesu, the
Lord, and the prophecy was taken to be fulfilled in the person of a
prince so named~ J esul was to be a descendant of the Hindu Christ,
Krishna. This has been assumed to be.a Hindu forgery? Not in the
least. Both the Hindu and Hebrew vers:ons come directly from one
original myth. "Thou shalt bring them in and plant them in the mountain of thine inheritance, in the place, 0 Lord, which Thou hast made for
Thee to dwell in ; the sanctuary, 0 Lord, (which) Thy hands have
established," 3 contains the very same subject-matter. The imagery
belongs to the time when the fatherhood and sonship superseded the
primal motherhood, and the solar cult the Sabean, as will be further
I
2

Cf. the Egyptian Horus ot the Triangle, vol. i. p. 332.

Tod, Annals of Rajast'han, vol. ii. p. 243

Ex. xv. 17.

~-

...., .. ~-,.t""',_~,~;:.:::~ - -

;"\,..

-- - "-"""''-""---

EGYPTIAN ORIGIN OF THE Exonus.

203

illustrated. Now, in one of the representations of Rameses II. there

is a scene of calling forth the water from the desert rock. The
king had ordered a well to be made at Redesieh or Contra Pselcis
to 'supply the miners and their asses which crossed the desert to the
land of Akaitau. The king is addressed by a deputation, " If," say
they, "thou formest a plan at night it is realized by day, and if thou
hast said to the waters, Come out of the mountain, the celestial water
comes according to thy word." 1 This language is metaphorical,
in allusion to the myth of Egyptian origin which we find in the sacred
books of the Hindus and Hebrews. How idle is it to point out that
this Rameses was a contemporary of Moses, and call the scene on
the monuments an illustration of the Biblical narrative! 2 In both
cases the imagery of the same myth has been reproduced; Rameses
was assimilated to the god who was fabled to have struck the rock.
Similarly the name of MOHRAKHA is found in Palestine. Instantly
the spot is identified as the place in which God answered Elijah with
fire from heaven, because the word means the place of the burning. 3
But it signifies the same in Egyptian. " Ma " is place, and " Rekh "
is a "brazier," heat, fire. There is a further suggestion with regard to
the legend of Elijah in the fact that the Egyptian "REKAI" means
the profane, the scorners, the rebellious, the guilty culprits. The oath
of " RAKA" referred to in the Gospel is also a Maori curse, meaning,
May the sun smite you or consume you with fire. Ra is the sun, Ka,
to set on fire. The Egyptian Ra is the sun, and Kha signifies carnage
and to make corpses. " MEA-RA-KA-HA" in the Maori language expresses a wish for the sun to blast you with his breath. The author
of "Te Ika a Maui," says it endangered the life of the person who
uttered this curse. The Maori Mea-ra-ka-ha is identical with the
Hebrew word Mohrakha, the place of the burning and consuming the
wicked, and the Egyptian Ma-rekhai, the place of the furnace, and of
the culpable and accursed scorners. One legend underlies the whole.
We have seen in the "Creation by Ra" another version of the same
scene and circumstances pourtrayed at Sinai. The new creation by
the sun-god is the installation of the solar son of the mother as the
supreme deity, the son who comes being set above the mother who
brought him forth. This is illustrated in Israel by the god JahAdonai being introduced by Moses in place of the earlier Jehlllvah.
This can be followed more or less in the Eleusinian n:tysteries.
According to the author of "Nimrod," 4 " Eleusin '' signifies "the
son shaH come." In Egyptian El (Ar) is the son; Iu means to come;
San is to heal and save. Thus AL-IU-SAN reads the son who comes
as the healer or saviour. This would be one of the mysteries of the
Eleusinia, which were called pre-eminently the mysteries, and were
consecrated chiefly to Kere~. The initiation was by night; and the
1
3

Birch, Ht'st. cif Egypt, 124.

Macgregor, Vislt to Palestine.

2
4

Smith's Diet. cif the Bible, vol, ii. p. 428.

Vol. i. p. 169.

204

A BooK

OF THE

BEGINNINGS.

holy mysteries were read to the initiates out of a book called Petrom1;1;
word commonly derived from Patra, a stone, the book being formed
of two stones fitly cemented together. 1 The two stone tables of
Moses were identical with the Greek stone book of two leaves called
the Petroma, the name of which shows that it represented the' dual
truth of the goddess Ma, typified in. Egypt by the twin-feather and
the divinity pourtrayed on lapis lazuli or true blue stone. Petru (Eg.)
means to show, explain, interpret, reveal, and Ma is truth. The two
stones showed the dual nature of the truth, and thus the two-leaved
stone book was the Petroma, the Greek form of the two stone tablets
inscribed and given to Moses on Sinai at the great scene of initiation
there enacted. When these tablets had been presented, strange and
amazing objects were seen; there were thunders and lightnings, and
bellowings and awful sounds, the place shook around them, it was at
one time radiant with light, resplendent with fire, and then again
covered with thick darkness, sometimes terrible apparitions astonished
.the spectators ; those who were present at these sights being called the
intuitional. The garments worn by the initiates were accounted so
sacred that they were never changed or cast off, but allowed to drop
away in rags, the last remnants being devoted to mak~ swaddling
clothes or consecrated to Keres and Persephone. As the two stone
tables,2 the thunders and lightnings, the descent of fire, -the cloud,
and the supernatural appearances of the one scene are found in the
other, it may be that the clothes which .never wore out 3 were simply
those of the initiates which were not to be cast aside till worn in
tatters. 4 In both desci-iptions the first act of the drama was one of
washing and purifying.
The Hebrews and Greeks did not borrow their mysteries and
mythology from each other. Nor is there any tendency in human
nature to make the historical experience of any one race the common
property of -all, and if these poems and persons of mythology had
been based on actual human experience they would not have
become universal. They are universally sacred, precisely because
they never were limitedly historical. They are divine because they
were not human ; they are based on the facts which were common
property, and can be reproduced for all by means of the Gnosis. The
learned were in possession of the same natural facts below and their
astronomical orrery overhead to teach the myths and illustrate the
allegories wherever they went. Their facts were independent of
time or place, geography or ethnography; thus they became universal
in their acceptation ; and we find the myth of the Exodus as widespread as that of the Genesis.
The Hawaiians had a sacred institution called the Ku, a four-days'
commemoration of the rising up and deliverance from their mythical

1
3

Potter, Arck. Grac. vol. i. p. 391.

Deut. xxix. 5

2
4

Ex. xix. 14.

Potter, Arck. GrO!c. vol. i. p. 389.

EGYPTIAN ORIGIN oF THE Exonus.

205

Egypt of suffering. 1 Ku denotes the rising up. The Khut (Eg.) is

the place of the solar resurrection. The. celebration of the Ku was on
four Kapu days. Four Kapu days answer to the four Keb of Egypt,
the name of the four representative Genii that stand at the four
corners of the world and of the sarcophagus of the dead. Read by
the original imagery this institution was the celebration of a resurrection into some other life. Khu (Ku), the rising, is also the spirit name,
the manifestation as a spirit or thing of light. Kapu (Eg.) is a
mystery, the mystery of new life considered as fermentation. This
ceremony has been supposed to illustrate some actual deliverance and
'rising of the people themselves in this life, just as in the case of the
Hebrews. But such is not the origin of sacred festivals and rites.
Their Kapu had the same significance as the mythical Egypt of the
Jews, it belonged to the Khab, Khep, Kapu, or Khefa of the Great
Bear, and of the four corners, called Keb.
The king of the country, named HONUA-I-LALO oppressed the
Menehune people. Their god Kane sent Kane-Apua and Kanaloa
the elder brother to bring away the oppressed people and take them
to a land which Kane their god had given them. The people were
commanded to observe the four Ku days in the beginning of the
month as KAPU HOANA (sacred or holy days), in remembrance of
this event because they thus arose (Ku) to depart from that land.
The legend further relates how they came to the KAI-ULA-A-KANE
(the Red Sea of Kane) and were pursued by KE ALII WAHANUI; that
KANE-APUA and KANALOA thereupon prayed to LONO, and then
they safely waded through the sea and traversed desolate deserts, and
at last reached the promised land of KANE, "AINA-LAUENA-AKANE." 2 This, says Fornander, is an ancient legend, which also
contains the story of water being caused to flow from the rock.
In a Hottentot fable we find the passage of the Red Sea and
destruction of those who followed the fleeing ones. HEITSI KABIP
was a great sorcerer. He could tell secret things, and foretell what was
to happen. He had died several times and come to life again. When
the Hottentots pass one of his graves, for like Osiris he has many,
they throw a stone on it for good luck. He could transform himself,
and sometimes appeared with hair that grew long, down to his
shoulders, and at other times it was again short. Once he was
travelling with a great number of his people and they were pursued
by an enemy. On arriving at some water he said, "My grandfather's
father ! open thyself that I may pass through, and close thyself afterwards." So it took place as he had said, and they went safely through.
Then the pursuing enemy tried to pass through the opening likewise, but when they were in the midst of the divided water it closed
upon them and they perished. 3 ' "Stone of my ancestors divide
1

.2

Fornander, An Account Of the Polynesian Race.

3 Bleek, p. 75, fable 7
i. 99

forl}anq~r1

206

BooK OF THE

BEGINNINGS.

for us," say the Nama woman and her brothers who are pursued
by an elephant. It opens and they pass. The elephant says the
same, the rock opens but closes on the elephant and crushes it. 1
In the account given by the Tuscarora Cusic, who sketched the
ancient history of the six nations and was familiar with their traditions
from childhood, we are told that they sprang from a people who were
concealed in a mountain. When they were set free by Tarenyawagon
the holder of the heavens, who had power to change his shape, they
were commanded to go towards the sun-rise as he guided them, and
they came to a river named Y enonanatche, that is, " going round a
mountain," and went down the bank of the river, and came to where
it discharges into a greater river running toward the mid-day sun,
and named Shaw-nay-taw-ty, and went down the side of the river till
they touched the bank of a great water. Here the company encamped
for a few days. The people were yet of one language ; some of them
went on the banks of the great water towards the mid-day sun,
but the main body returned as they came, on the bank of the river,
under the direction of the holder of the heavens. Of this company '
there was a particular body which called themselves of one household
(like the chosen people of Israel) ; of these were six families, and
they entered into a covenant of perpetual alliance, the bond of
which was never to be broken. These advanced some way up
the river of Shaw-nay-taw-ty, and the holder of the heavens
directed the first of the six families to make their residence near
the bank of the river. This family wa.s named Te-haw-re-ho-geh,
or the speech-divided, and their language was changed soon after.
The company then turned and went towards the sun-setting, and
came to a creek named Kaw-na-taw-te-ruh, i.e. Pineries. The second
family was . commanded to dwell near this creek, and this family
was named Ne-haw-re-tah-go, or big tree, and their language was
likewise changed. The company still went onward towards the
sun-setting under the direction of the holder of the heavens. The
third family was directed to make their abode on a mountain named
Onondaga, and the family was named Seuh-now-kah-tah, or carrying
the name, and their language was altered. The fourth family was
told to take up their residence near a long lake named Go-yo-goh, or
mountain rising from the water, and the family was named Sho-nea-nawe-to-wah, or a great pipe, and their language too was changed. The
company still passed onward towards the sun-setting, and the fifth family
was located near a high mountain named Jenneatowake, and this
family was named Te-how-nea-nyo-hent, that is, possessing a door,
their language likewise being changed. The sixth family went with
the company still journeying towards the sun-setting and touched
the bank of a great lake, named Kau-ha-gwa-rah-ka, i.e. a cap, and
then went towards between the mid-day and sun-setting, and travelled
1

Bleek's Hottentot Fables, p. 64

EGYPTIAN

ORIGIN

OF

THE

Exonus.

207

till they came to a large river named Ouau-we-yo-ka, i.e. a principal

stream. Here they discovered a grape-vine lying across the river,
and they began to pass the waters with the vine for a bridge. A part
of the people went over, but whilst doing so the vine broke in two
and they were divided one against the other, for those who did not
cross became the enemies of those who did. This sixth family is
said to have gone towards the sun-rise and touched the bank of the
great water. 1
The narrative here begins with a deliverance of the people by the
" Holder of the Heavens." This is a name to remember for recognition of the character. The changing and dispersion of language
at the places of dividing repeats the legend of Babel. The number
of divisions is the same as one-half the zodiacal signs, which were
divided into six upper and six nether signs of north and south.
The Mandan Indians, too, hold that they had a subterraneous origin.
They were excluded from the light of heaven, and dwelt by an underground lake. The first intimation they had of the light that shone in
the world overhead was through a grape-vine, the roots of which had
penetrated to their abode. By means of this one half the tribe climbed
up into the surface world of light and plenty, but owing to the size
and weight of one old woman the vine broke and the other half
remained for ever in their underground abode. 2
The Waraus of Guiana have a similar myth, in which the position
is reversed. They say their primary abode was in a pleasant region
above the sky ; one day a hunter named Okon.orote was looking for a
spent arrow which had missed its mark, when he found a hole in the
ground through which it had fallen. On peering down he saw the
lower world of earth lap-full of abundance. Finding the hole was large
enough to let his body through, he made a ladder-rope of cotton and
descended. He came back again and told the Waraus of this new
world of plenty, and counselled a migration thither. They listened
with delight to the assurance of an unlimited supply of animal food,
and all together resolved upon descending to these fresh huntinggrounds, in total disregard of the will of the Great Spirit. Accordingly the descent (or fall) began through the discovered aperture.
The migration continued until an unfortunate woman too stout for
the passage stuck, and the hole was filled up, and the sky closed for
ever against the Waraus, who were thus confined to this earth without
a glimpse of their brighter abode. 8
The Quiche " PoPUL VuH" depicts the ancestors of the human
race as travelling away from the place of sun-rise, and then crossing the
water, which divided as they passed. They went through as though
1 Schoolcraft's Information respecting the History and Condition of the bzdian
Tribes of the United States, vol. v. 636, appendix, part iii,
2 Lewis and Clarke's E:rped. vol. i. 1 39
3 Brett, Indian Tribes of Guiana, 389.

208

A BooK OF THE BEGINNINGS,

there had been no sea, for they passed over scattered rocks, and these
rocks were rolled on the sands. This is why the place was called
11 RANGED STONES, and torn~up sands," the name which they gave t~
it on their passage within the sea, where the waters were divided
as they passcd. 1 This is the story of the mythical migration that
always occurs in the beginning. Here is the same crossing of the
waters that divide for the passage, as in the Hebrew crossing of the
Red Sea or "Ium Suph." This spot of the" RANGED STONES" is
a replica of the place of the twelve stones set up in the Jordan to mark
the spot where the waters were heaped up to let the Israelites go
through dry-footed. When the people had crossed they collected in
a mountain called Chi Pixab, where they fasted in darkness and night.
The Israelites collected on a mountain on the WESTWARD sicl,e of J ordan when Joshua performed the rite of circumcision' at the "Hill of
Foreskins." 2 In Egyptian mythological astronomy the Khi is the
. hill or high earth. There were four of thes.e, called the four supports of heaven, at the four corners of the world. The corner is Kab,
and the article Pis the. In Egyptian, Khi-p-Kab would denote the
hill at the corner, one of the four supports of the heaven and cardinal
points of the circle.
The Quiches also have a story of their wanderings in the wilderness which have been mistaken for a migration of the people. "At
last they came to a mountain where they had been told they were to
see the sun for the first time." They also had their confusion of tongues
as at Babel, so that no one could understand the speech of another.
In the wilderness when starving they were sustained by illusion and
by smelling their staves. They had to cross the sea on their way, and
this, as we have seen, parted for their passage as did the Red Sea for
the Israelites. In the Song of Moses 3 it is said the Dukes of Edom
and mighty men of Moab shall be STILL AS STONE whilst the chosen
people pass over. In the. Quiche account, when the people have crossed
the parted waters, and the sun rises, there is a scene of tUJ.:ning into
stone ; the gods connected with the lion, the tiger, the viper, and otlier
dangerous animals are not only still as stone but are changed into
stone. "Perhaps," says the Chronicler, 11 we should not be alive at this
moment because of the voracity of these fierce lions, tigers, and vipers;
perhaps to-day our glory would not be in existence had not the sun
caused this petrifaction !" 4 In the Hebrew mythos the lion is associated with Moab, and Moab is the land of the enemy in the shape of
giants, the mighty men who are stricken still as stone.
After the miraculous deliverance "then sang Moses and the chil..,
dren of Israel this song," 5 and it was on Mount Hacavitz where the
Quiches first rested after their passage through the sea that " they
began to sing that song called Kamucu, ' WE SEE.' " This was at
Quoted by Tylor, Early Hist. p. 308.
a Ex. xv.
4 Bancroft, vol. iii. p. 51.

' Josh. v. 1-3.

5.Ex. xv. I.

EGYPTIAN

ORIGIN

OF THE

ExoDus.

209

the first rising of the sun, and the Hebrew deity who had triumphed
gloriously was the god of Jeshurun who rode on the heaven in their
help.' The Quiches sang their song though. it made their hearts
. ache, for this was what they said as they sang-" Alas! we ruined
ourselves in Tulan, there we lost many of our kith and kin, they still
remain there left behind. We indeed have seen the sun, but theynow that his golden light begins to appear, where are they?" 2 And
they worshipped the gods that had become stone. In like manner
the Israelites made the golden calf and lusted after the fleshpots,
and said, " Would we too had died in the land of Egypt.';
It was by the miraculous aid of a horde of hornets that the Quiches
utterly defeated and put their enemies to rout. 3 In the same way
and by the same means the Hebrew deity drove out the Canaanites.
" The Lord thy God will send the hornet among them until they that
are left and hide themselves from thee be destroyed." 4 "I sent the
hornet before you, which drave them out." 5 The first thought of the
general reader is that the Quiche version is of necessity borrowed from
the Hebrew. There is one origin for both, only we have not hitherto
been able to get beyond the Hebrew as the original,
A kindred account is given of the Mexican wanderings, and qf their
deliverance and guidance under their leader and god Vitziliputzli 6the same story as that so fully told of Israel, which is of supreme
value mythologically.
After the deluge or the destruction of the world by a flood, the
Burmese writings describe the surface of the regenerated world as
forming a crust having the taste and smell of butter, the savour of
which reaching the nostrils of the Rupa and Zian excited in these
beings a desire to eat the crust. The end of their lives as superior
persons having now arrived they assume human bodies. These human
beings live for some time on this preternatural food in tranquillity and
happiness. But being seized with a desire and love of property, the
nectarous crust disappeared as a punishment for their crime, and their
bodies, deprived of transparency and splendour, became dark and
opaque. From this loss of light dark night commenced, and mankind
were in the utmost perturbation, for as yet there was neither sun nor
moon.7 What is this but the story of Israel in the wilderness of Zin or
Sin ? In the Burmese myth the people are called Zian, in the Hebrew
Zin is the place. The Israelites are fed on manna which encrusted the
ground like a hoar frost. They also sin from greed in going out on
the seventh day in search of the manna,8 and from love ()f property hold
it over till_the morning when forbidden to keep any. Further, when
the Burmese butter or manna disappeared it sank into the interior of
Deut. xxxiii. 26.
a Bancroft, vol. iii. p. 53
5 Josh. xxiv. 12.
7 As: Res. vol. vi. 246.
1

VOL. IL

4
6
8

Bancroft, vol. iii. 52.

Deut. vii. 20.
Acosta, Hist. Nat. Ind. pp. 352-363.
Ex. xvi. 27.
p

2 IO

BooK oF THE

BEGINNINGS.

the earth till it reached the great rock, Sila-pathavy, transformed its
nature and there sprang out of it a certain climbing-plant which also
had the taste of butter. On this again mankind were fed until avarice
prevailed and it likewise disappeared. 1 Now this great rock called
Sila-pathavy has the most unique relationship to the rock of Israel,
and the water of the wanderings. Sila or Sela is the same word as
the Egyptian Ser, which is determined by a liquid that is either cream
or butter. Ser is also the rock. The first rock of Israel, the rock of
Horeb, whence sprang the earliest waters to give life to the people,
is always styled Tzer. That is during the life of Miriam or under
the rule of the feminine source, for the feminine source was the
first anointer. Sila-pathavy signifies this; AVI in Sanskrit denotes a
woman in her courses; "put" is to emit. The butter, the manna,
the waters of Horeb, all symbol the feminine creative source, hence
the pot of manna carried in the ark along with the rod that budded.
On the death of Miriam 2 the water of the primitive fount ceases,
and Moses strikes the rock to bring forth the waters of Meribah.
Here the name of the rock is changed from Tzer to Sela. At root
the words are one, but a great change is implied both as a matter
of religion and language. In the Burmese a.ccount the change in
the food was from butter to butter-plant springing from the great
rock Sila-pathavy ; in the Hebrew it is from the water rising from the
rock called Tzer to that of the rock called Sela. Sela is related to
the Shiloh who was to come feeding on butter and honey. "Butter
and honey shall he eat, that he may know to refuse the evil and
choose the good." 8 That is, the anointed one fed on that which
an::>inted. The Burmese say that, " In the beginning, when men fed
on the crust of butter and the climbing-plant, the wholeof this food
was changed into flesh and blood, but when they began to eat rice
the grosser part of that required after digestion to be evacuated. In
consequence, the different canals and organs necessary were generated
of their own accord, and,. the different organs of sex appeared, for
before that time mankind were neither male nor female. When the
difference of sex appeared then men and women married." 4 Here
the myth has been vapourized. This "beginning" belongs to the time
of the genitrix ; of Atum the "Mother-goddess of time " ; of Men at
the wet-nurse. the first giver of the water of life : the time when the
feminine period of ten months or moons preceded the reckoning by
the solar nine months, and there were thirteen of those periods to, the
year, as typified in the thirteen branches of the Asherah tree ; the
time when men worshipped the great mother, but had not yet begun
to call upon the Lord.
The Mexicans relate that when their divine progenitors departed,
each left to the sad and wondering men who were their servants their
1

As. Res..vol. vi. 2478.

4

2 Num. xx. 2.
As. Res. vol. vi. 247

Is. vii. I 5

EGYPTIAN

ORIGIN OF THE

Exonus.

211

garments as a memorial. The servants made up a bundle of the

raiment left to them, this was bound about a stick into which a green
stone had been embedded to serve as a heart. These bundles were called
TLAQUIMILLOLI, and each bore the name of the god whose memorial
it was, and the images were more sacred than ordinary gods of wood
and stone. 1
When Tescatlipoca died, disappeared, or was transformed, he left
his raiment as a relic with his servant, and a scene is depicted
which is the counterpart of one described in the Hebrew writings as
occurring to Elijah and Elisha. 2 After Tescq.tlipoca had been taken
away his servant followed seeking him, bearing the garment on his
shoulders and wondering whether he should see the god again. At.
length, on arriving at the sea, he is favoured with an apparition of
his master in three different shapes. And Tescatlipoca spake to his
servant, saying, " Come hither, thou that lovest me so well, that I
may tell thee what thou hast to do. Go now to the house of the
sun and fetch thence singers and instruments so that thou mayest
make me a festival ; but first call upon the whale, and upon the
syren, and upon the tortoise, and they shall make thee a bridge to
the sun." 3 This was done, and the servant went over the sea, on this
living bridge, to the house of the sun. In the Hebrew myth the
three appearances answer to the three appeals made by Elijah to his
servant, "Tarry here, I pray thee," because the Lord had 'sent him
to Bethel, Jericho, and Jordan. And when they came to the river,
Elijah took his mantle and smote the waters, and they were divided
before them. Elijah then leaves his mantle to his servant Elisha, as
did Tescatlipoca in the Mexican legend. But the Mexican form of
this myth has not been tampered with so much as the Hebrew. It
shows us what the crossing of the waters was. The imagery beiongs
to the astronomical allegory. The whale, tortoise, and syren are the
three water-signs through which the sun passed in its winter phase, and
this passage of the sun is that of the soul in the Book of the Dead, and
the dropping of the garment in passing signifies the body left behind,
whence the left-off garment, the bundle, represents the god or spirit
that has departed, as did the mummy-type in Egypt.
In the passage of the sun through the lower heaven and the six
solar signs from west to east, the earliest mapping out of the circle
being lunar, we find the fourteen mystical abodes and the fourteen
judgment-seats before which the deceased has to pass, answering to
the fourteen lunar houses of -the zodiac. 4 The first of these abodes
is called the head abode of the west. "Hail the head abode of the
west! He who has lived in it (has done so) off cakes of thorns.'' The
thorn is the Anbu tree. One of Tum's transformations is into the
I Bancroft, vol. iii. 6r-2.
a Bancroft, vol. iii. p. 62. :

~ 2
4

Kings ii.

Rit. chapters xx. and cl.

p 2

212

BooK

oF

THE

BEGINNINGs.

Anbu or thorn. This we may take to be figurative for wearing the

crown of thorns, the crown of justification, the crown of Tum.l
"Cakes O.f thorns" possibly alludes to the manna-like gathering on
the thorny acacia and other shrubs. The "cakes of thorns" on which
the spirits lived in the first Abode are the analogue of the manna and
quails in the Hebrew myth, on which the Israelites were fed in one
of their first abodes after crossing the Red Sea.
The anniversary of the fall of manna and quails is kept in the
Coptic Church at the time of the autumn equinox, on September 21st,
the equinox being on the 22nd, and still associated with the sun's
entrance into Libra. This is four days before the festival of the
cross (September z6, 1878) or the crossing. In connection with this
subject and the miracle of the quails and manna, it is observable that
quail-shooting begins at Alexandria on the 5th of September the first
day of the Nasi or black days, the five intercalary days, and that the
quails migrate on October 31st. 2
"Moses, our master, physiologised," says Josephus. The secret
clue to mythology is physiological, and this was in the keeping of
the mysteries ; the outer ring is astronomical because the imagery in
which the physiological ideas, as well as others, were expressed was
figured first in the heavens. Philo observes that, "By mm learned z'1z
philosophy the flux of the catamenia z's saz'd to be the corporeal essence of
children." 3 This is literal fact, the basement of mythology, the blood
of the mother made flesh for the child. Here we enter the world of
the earliest human thought to which belongs the manna of mythology.
Mena is the Egyptian name for the wet-nurse in the mystical sense,
she who supplied ~Jihe flesh-making fluid for creating the child. In
all likelihood many things hereby announced wlli be at first denounced
as untrue, solely because of their being too startlingly true, but after
the strangeness passes the truth will remain.
The expositors of the Koran, repeating a tradition of the Jews,
make the Red Sea divide into twelve different paths, one for each
tribe, or every man of Israel. That was just how the Red Sea did
divide for each at birth. This is fact, not fable, and in this tradition
the physiological and astronomical Exodus commingle. The Red
Sea dividing into twelve different paths is zodiacal, and the Red Sea
that separates or dries up for each man's individual passage is phys:ological. Not until the present writer had attained to a knowledge
of this dual origin of the myths was he enabled to read them by distinguishing the one from the other, or interpreting the one by the other,
or understanding the metaphor in which both are so often blended.
The passage of the Jordan will furnish us with evidence actually
topographical in the planisphere. In crossing the river twelve men
1
2

Rit. chapters xix. lxxviii. and cl.

Egyptian Calendar (Alexandria, 1878).
Creatt'on of the World, par. xlv.

EGYPTIAN ORIGIN OF THE

Exonus.

2!3

are commanded to take each a stone from the midst of the river-bed,
and erect them as a memorial of the miraculqus passage. 1 "And
they are there unto this day." This, as a statement of literal fact,
was calculated to mislead the explorers of Palestine. But its truth to
the astronomical allegory may be verified by any one who cares to
turn to the planisphere of the ceiling of Isis's temple brought from
Denderah. 2 On the verge of the river of Aquarius and on the side
near the sign of Pisces there is a constellation of twelve stars, the
Astral memorial of the crossing. The stones were erected as a
monument in Gilgal, the circle of revolving or rolling round, the wheelwork of the celestial chariot,3 the Kar-Kar (Eg. ), or Karti, of the
dual orbit, whose type is the CART; always a vehicle with two wheels.
When the waters were crossed, the sun, or soul, or Asar had once more
attained solid ground on the other side, where the Egyptians located
their region of the eternal, called Tattu. Another name of the place
was Smen, the region of the pleroma of eight, of which Taht, the
moon-god, was lord. . And in the same planisphere, close to the
constellation of twelve stars, there is a representation of the full
moon with eight figures in it. That is an image of Smen, where a
luni-solar circle was completed, and the son established in the seat of
the father.
The sun, it is said, "has strangled the children of wickedness on
the floor of those in Sesen." 4 Sesen is also named Hermopolis, the
lunar region of the eight, here indicated by the moon. The eight
figures are kneeling in the attitude of the condemned, with their hands
bound behind them and ropes round their necks.
In the Mandan and Warau Exodus, the stout old woman that
stuck in the passage is doubtless the pregnant genitrix, whose name
of Taurt den9tes the great old mother ; the passage being from her
region in the north to a new point of beginning in th~ south, from the
Sabean to the luni-solar circle of time. The Typhonian genitrix took
various forms of the stout old woman. The Laps, Finns, and Greenlanders have a pottle-paunched devil or demon which they invoke to
go and suck the cows and consume the herds of their enemies, who is
the stout old Typhon. The Japanese Kagura seems to be a fonn of
the same kind, and to judge by its immense mouth it still preserves
the hippopotamus-type of the Typhonian Khebt. 5 In the Japanese mythology there is a fabulous or typical animal
that is said to inhabit the waters and to be like a monkey. It is
called a KAPPA. This is probably a form of the Typhonian genitrix, who united the KAFI, monkey, to the Kheb, or hippopotamus,
the water-horse, with the crocodile and. lioness in her compound fourfold image.
An African tribe, the Karens, are reputed to have a devil who is
1
4

Josh. iv. 9
Rit. ch. xvii.

2
5

See Plate.
a Ezek. x. 1 3
Fig. 3, Demo11ology a11d Devil-lore. Conway.

214

BooK

oF

THE

BEGINNINGs.

represented as floating through the air in the shape of an enormous

stomach, and the hippopotamus goddess (the Great Bear), is the
type of the Egyptian Typhon, who became the devil of their
eschatology. She was pourtrayed as the great mother, the pregnant,
with a big belly. This to all appearance is the huge stomach of
Typhon.
The grape-vine is likewise a landmark to be utilized in the " Typology of the tree." The Exodus from Egypt is marked by a change
in the calendar of the year. "This day came ye out in the month
Abib." 1 "Observe the month Abib and keep the passover, for in the
month of Abib the Lord thy God brought thee forth out of Egypt
by night." 2 "This month (Abib) shall be the beginning of months:
it shall be the first month of the year to you." 3 The name Abib
is always accompanied by the article the, as the Egyptians said
the Taht, which was moveable, according to precession. The
Aramaic, Assyrian, and Jewish calendars show there was a year that
once began with the month Ab; the month Sebat being the seventh
from Ab, and dedicated to the seven great gods. In Akkadian this
month is called " Ab-ab-gar." It is now suggested that this is the
month meant by the Jewish Abib. It corresponds to our July, and
its zodiacal sign is Leo, and answers to the commencement of
the Egyptian sacred year inJuly.
Talmudic writers say that Moses ascended the Mount Sinai in the
month Elul-'' The Lord said unto Moses in the month E!ttl, Go up
unto me on the mountain; and Moses went up a1td received the second
tablet at the end of forty days." Elul answers to the moon of August,
and it is said to have been in the third month from the going forth
from Egypt that Moses went up into the Mount Sinai.
These reckonings cannot be made to agree with the month Nisan
as a starting-point, _although the month Abib is usually taken to be
identical with Nisan.
The new beginning with Ab or Abib is the oldest commencement
of the luni-solar year; it goes back to the Sothic year, the year of the
Sun and Sirius. We take the dog-star to be the link of connection
and continuity between the earliest Sabean reckoning by the Great
Bear, and the latest by the revolution of the sun. This point of
commencement is marked by the rising of Sothis with the sun in the
Lion, and this Egyptian year, the present writer concludes, was therebeginning under Moses at the time of the Exodus from the mythical
Egypt. No beginnings were lost. The four corners of the first, the
Sa bean circle, remained fixed in the solar zodiac and imagery, as the
Lion, the Bird, the Waterer, and Bull. In the year which opens with
Ab, the sun was in the sign of the Bull at the time of the vernal
equinox, or on the qth Nisan. Now the latest date for this celestial
position was 2,300 B.C., consequently such time cannot apply to the
1

Ex. xiii. 4

Deut. xvi.

I.

Ex. x_ii.

2.

EGYPTIAN

ORIGIN

OF THE

Exonus.

2I

actual exodus " from " Egypt. When in the course of precession the
sun had receded into the sign of Cancer, the month of celebration
was Tammuz instead of Ab, and this will enable us to lay hold of
corroborative matter.
In Israel the festival of the month Abib was to celebrate the deliverance from the monster Tamuzi, who had held them so long in
lewd pastimes or cruel toils, from which this was now to be the
Feast of the Passover, established for an everlasting statute ; at
the beginning of the first day of the month Tammuz each year they
lamented and wept for Tammuz.l This is an exact parallel to the
command given in Exodus 2 and Deuteronomy 3 for the month Abib
to be the beginning of months and the first month of the year in
which the feast of the Passover was to be kept, because the Lord had
brought them out by night in the month Abib. Now, in Arabic,
according to Castell,4 Tamuzi is the name given to the Pharaoh
who treated the Israelites so cruelly, and would not let them go.
The Jews kept two Passovers. In the Mishna it is asked, What is
the difference between the Pas5over of Egypt and the Passover of
succeeding generations ? The Passover of Egypt was taken on the
tenth day, 5 and required the sprinkling with a bunch of hyssop on
the lintel and the two side posts, and was eaten with haste in one
night, but the Passover of succeeding generations existed the whole
seven days. 6
The first Passover, that of Khebt, was celebrated during four days
-the four Ku of the Hawaiians-from the roth to the qth of the
month,7 The numbers ro and 4 are sacred for ever to the ancient
founder, who is identified with them by name as Menat and Aft.
The Passover of succeeding generations is solar-simply the Easter
festival of the sun's crossing at the vernal equinox.
According to Plutarch's report of the Egyptian myth, Typhon
was seven days in fleeing from the battle with Horus. The relations or narrative of the Jews, he says, were wrested into this
fable, or, as may be added, vice versd. Apion asserts that the Jews
fled from Egypt during six days, and rested on the seventh on account
of the buboes. Justin relates that the Israelites fled and fasted for
six days, and on arriving at Sinai Moses set. apart the seventh day
as the day of rest. In the Hebrew writings two different accounts are
given of the origin of the day of rest, the seventh day or Sabbath.
According to the fou.rth commandment the Sabbath was instituted
to commemorate the coming out of Egypt. 8 " Remember that thou
wast a servant in the land of Egypt, and the Lord thy God brought
thee out thence through a mighty hand, and by a stretched-out arm ;
therefore the Lord thy God commanded thee to keep the Sabbath
2 xii.
Smith, Diet. of Bible, vol. iii. p. 1434
Lex. Hept. Smith, Diet. of Bible, vol. iii. p. 1436.
G Mishna, Jieatise iv. ch. ix. 5
7 Ex. xii. 6.

2.

3
5

XV!. I.

Ex. xii. 3
Deut. v. I~.

216

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THE

BEGINNINGs.

day." But in the Book of Exodus 1 the Sabbath is said to be a sign

between the deity and the children of Israel for ever, because in
"Six days the Lord made heaven and earth, and on the seventh day
he rested, and was refreshed." The six days' creation, with the rest
on the seventh, and the six days' flight from Egypt, with its rest on
the seventh, are identical with the flight or' Typhon in the Egyptian
myth, in which these various versions can be verified, but only as
myth, not as history. Typhon fled on the back of an ass, and barely
escaped with life. Two sons were afterwards born to Typhon, named
Hierosolymus and J udceus. Typhon on the ass constitutes SutTyphon. The two sons of Typhon correspond to Sut in the dual
character implied by the name of Sebti or Suti, which was ultimately
figured in the form of the double Anubis. The allegory with the
secret meaning spoken of by Plutarch belongs to the mythos and
the coming out of the celestial Egypt, in which the sabbath of the
six days' creation and of the ascent from Egypt will be shown to be
identical.
We are told 2 that the number of Israelites who went up out of
Egypt with Moses was about six hundred thousand men on foot,
besides children and a mixed multitude. The total number of the
people, 3 when it is a question of mouths to be fed, is given as six hundred thousand with no mention of children or a mixed multitude.
And in the traditions of the Kabalists, the number of the souls of
the Israelites is six hundred thousand. Six hundred thousand souls
were contained in the soul of the first man. Six hundred thousand
was the number destined from the first and fulfilled at last. "The
soul of the first man," says the Nishmath Adam, "consisted of six
hundred thousand souls twined together like so many threads ; of these
six hundred thousand there is never one wanting; which shows them
to be the model of the upper chariot (a figure of the heavens) in
which are to be found six hundred thousand sciences; as is well
known to such as are acquainted with those sciences." Another statement is that the number of souls is six hundred thousand, and the
law is the root of the souls of the Israelites ; and every verse in the
law has six hundred thousand explanations, and every soul is formed
specially of one explanation. This was the typical number belonging to the mythological astronomy, a "model of the upper chariot"
in which J ah rode upon the heavens ; the number that always was, and
was to be ; the number therefore that came up out of Egypt in the
Hebrew legend, who are surely the same Israelites in nature as in
number. 4 In the Chronicon Samaritanum, or" Samaritan Joshua," the
same number is implied where Joshua as king wages war against two
kings of Persia with 300,000 mounted men called "half Israel." 5
In other legends the same number occurs as the six hundred
1 xxxi. I 7
3 Numbers xi. 21.
2 Ex. xii. 37
4

1\'z"shmath Adam, f. 6, c.

I ;

f.

7, c.

I.

Juynboll (Leyden, 1848).

EGYPTIAN ORIGIN OF THE Exonus.

217

thousand beautiful angels, that sang around and encircled the tree
of life in the centre of the celestial garden.
The Rabbinical GUPH, the birthplace of souls, is the Hebrew
U rendered the back. But the back is the Bekh, the place of birth
called the hinder thigh, on account of the mode of bringing forth and
producing animal-fashion. Hence, as seen in the Aramaic and Arabic,
Guv denotes the belly, the middle, the midst, the interior. It is the
Kep or Khepsh (Eg.), i.e. finally the Womb, the Hebrew QEBAH. One
of its images was the GEBIA or KUNDA. The celestial GUPH is the
Egyptian Kep or Khepsh of the north ; the Egypt of the heavens
and the 6oo,ooo souls that came out of Guph are identical with
those that came out of Kheb or Egypt. On the other hand we
are assured that, "They were a few men in number, yea, very few,
and strangers in it," i.e. the land of Canaan, not in the land of
Egypt. 1 "The Lord did not set his love upon you, nor choose
you because ye were more in number than any people, for ye
(were) the fewest of all people." 2
This has the look of the
historical fact, but is at utter variance with the numbers given
People who were led or left as wanderers
in the " Exodus."
up and down a rugged sterile wilderness or desert place during
forty years without, wearing out their clothes, or their shoes waxing
old, and who were fed all the while on manna rained down from
heaven, never were either the denizens, inhabitants, or. "gipsies"
of this world. " Oh, but," says the Bibliolator, "it was all done
by miracle." Miracle is the name substituted by the ignorant for
mythical. The myth will explain the inexplicable miracle.
And now for a final proof.-The "Book of Enoch," to quote its
own words, is " The book of the revolutions of the luminaries of heaven,
according to their respective classes, their respectz've powers, thez'r respectz't'e periods, their respective names, the places where they commmce their
progress (or the places of thei'l' nativity), and their respective months,
which Urz'el, the holy angel who was with me explained to me/ he who
conducts them. The whole account of them, according to every year of
the world for ever, until a 1tew work shall be effected, which will be
eternal." 3 It relates solely to the Sabean, lunar, and solar cycles of
time, from the circle of twenty-four hours to that of the great year
of 26,ooo years. From this the following Chapters lxxxiv to
lxxxix are quoted :CHAPTER LXXXIV.
After this I saw another dream and explained it all to thee my son. Enoch arose
and said to his son Mathusala : To thee my son will I speak, hear my word, and
incline thine ear to the visionary dream of thy father. Before I married thy mother
Edna, I saw a vision on my bed ;
And behold a cow sprung forth from the earth ;
1
3

Ps. cv. 12.

Ch. lxxi. sec. 13, Paris MS.

Deut. vii. 7

218

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THE

BEGINNINGS.

And this cow was white.l

Afterwards a female heifer sprung forth ; and it was with another heifer ; one
was black, and one was red. 2
1 The black heifer then struck the red one and pursued it over the earth. 3
From that period I could see nothing more of the red heifer : but the black one
increased in bulk, and a female heifer came with him.
After this I saw that many cows proceeded forth, resembling him and following
after him.
The first female young one also went out in the presence of the first cow ; and
sought the red heifer; but found him not.
And she lamented with a great lamentation while she was seeking him.
Then I looked until that first cow came to her, from which time she became
silent, and ceased to lament.
Afterwards she calved another white cow.
And again calved many cows and black heifers.
In my sleep also I perceived a white bull, which in like manner grew, and became
a large white bull.
After him many white cows came forth resembling him.
And they began to calve many other white cows, which resembled them and
followed each other.
CHAPTER LXXXV. ;
Again I looked attentively (with my eyes) while sleeping, and surveyed heaven
above.
And behold a single star fell from heaven.
Which being raised up, ate and fed among those cows.
After that I perceived other large and black cows ; and behold all of them changed their stalls and pastures,- while their young began to lament one with
another. Again I looked in my vision, and suryeyed heaven; when behold I saw
many stars which de~cended, and projected themselves from heaven to where the
first star was,
. Into the-midst of those young ones; while the cows were with them, feeding in
the midst of them.
I looked at and observed them ; when behold they all protruded their parts of
shame like horses, and began to ascend the young cows, all of whom became
pregnant and brought forth elephants, camels, ~nd asses.
'
At these all the cows were alarmed-and terrified; when they began biting with
their teeth, swallowing and striking with their horns.
They began also to devour the cows ; and behold all the children of the earth
trembled, shook with terror at them, and suddenly fled away.
LXXXVI.
Again I perceived them, when they began to strike and to swallow each other ;
and the earth cried out. Then I raised my eyes a second time towards heaven,
and saw in a vision, that, behold there came forth from heaven as it were the likeness of white men. One came forth from thence, and three with him.
Those three who came forth last seized me by my hand ; and raising me up
from the generations of the earth, elevated me to a high station.
Then they showed me a lofty tower on the earth, while every hill became diminished.4 And they said, remain here until thou perceivest what shall come upon
those elephants, camels, and asses, upon the stars .and upon all the cows.
1 WHITE Cow.-The White Cowin the Tomb of Seti represents the nocturna
heaven that gives birth to light, or the beings of light.
2 RED HEIFER.-The Red Heifer or Arg Roud was so great a mystery, says
Rabbinical tradition, that even the wise Solomon never fathomei:l it. In the
chapter of transforming into a Nycticorax or Phrenix, the Osirian says,
" the thoughts of him who listens to words do not know when I am the Red Calf
in the paintings." That is, words may not express the depths of the mystery of'
the Red Heifer.
3 Cain and Abel. (According to Laurence.)
4 TOWER.-The tower of the seven stages called Babel.

EGYPTIAN

ORIGIN

OF THE

Exonus.

219

CHAPTER LXXXVII.
Then I looked at that one of the four white men 1 who came out first.
He seized the first star which fell down from heaven.
And binding it hand and foot, he cast it into a valley; a valley, narrow, deep,

stupendous and gloomy.

Then one of them drew his sword, and gave it to the elephants, camels, and
asses, who began to strike each other. And the whole earth shook on account of
them.
. And when I looked in the vision, behold one of those four angels, who came
forth, hurled from heaven, collected together, and took all the great stars, whose
parts of shame resembled those of horses ; and binding them all hand and foot,
cast them into the cavities of the earth.2
CHAPTER LXXXVIII.
' Then one of those four went to the white cows, and taught them a mystery.
While the cow was trembling it was born, and became a man,3 and fabricated for
himself a large ship. In this he dwelt, and three cows 4 dwelt with him in that ship
which covered them.
Again I lifted up my eyes towards heaven ahd saw a lofty roof. Above it were
seven cataracts, which poured forth on a certain village much water.
Again I looked, and behold there were fountains open on the earth in that large
village.
The water began to boil up, and rose over the eruth ; so that the village was not
seen while its whole soil was covered with water.
Much water was over it, darkness and clouds. Then I surveyed the height of
this water ; and it was elevated above the village.
It flowed over the village and stood higher than the earth.
Then all the cows which were collected there while I looked on them were
drowned, swallowed up, and destroyed in the water.
But the ship floated above it. All the cows, the elephants, the camels 'and the
asses, were drowned on the earth, and all cattle. Nor could I perceive them.
Neither were they able to get out, but perished and sunk into the deep.
Again I looked in the vision until those cataracts from that lofty roof were removed, and the fountains of the earth became equalized, while other depths were
~~;

Into which the water began to descend, until the dry ground appeared.
The ship remained on the earth ; the darkness receded, and it became light.
Then the white cow which became a man, went ouf of the ship and the three
cows with him.
One of the three cows was white, resembling that cow; one of them was red as
blood ; and one of them was black, and the white cow left them.
Then began wild beasts and birds to bring forth.
Of all these the different kinds assembled together, lions, tigers, wolvts, dogs,
wild boars, foxes, rabbits, and the hanzar,
The siset, the avest, kites, the phonkas, and ravens.
Then a white cow:; was born in the midst of them.
~
And they began to bite each other ; when the white cow which was born in the
midst of them brought forth a wild ass and a white cow at the same time, and
after that many wild asses. Then the white cow 6 which was born, brought forth a
black wild sow and a white sheep.7
That wild sow also brought forth many swine :
1 Four white men.
Probably the four superior gods of the upper place.-Rit.
ch. 135 The four Genii of the four corners. In Egyptian the name of a spirit,
Akhu, also means white.
2 These are the Seven Stars of the Bear, or Water-horse, which were cast out as
untrue time-keepers. Enoch (ch. xxi.) is shown these seven stars bound together
3 Noah. (Laurence.)
in the abyss.
5 Abraham. (Laurence.)
4 Shem, Ham, and Japhet,
(Laurence.)
6 Isaac. (Laurence.)
7 Esau and Jacob. (Laurence.)

-.

220

BooK oF

THE

BEGINNING~.

And that sheep brought forth twelve sheep.1

When those twelve sheep grew up, they delivered one of them 2 to the asses.
Again those asses delivered that sheep to the wolves; 4
And he grew up in the midst of them.
.
Then the Lord brought the eleven other sheep that they might dwell and feed
with him in the midst of the wolves.
,
They multiplied and there was abundance of pasture for them.
But the wolves began to frighten and oppress them, while they destroyed their
young ones.
And they left their young in torrents of deep water.
Now the sheep began to cry out on account of their young, and fled for refuge to
their Lord. One 5 however which was saved, escaped, and went away to the wild
asses.
I beheld the sheep moaning, crying, and petitioning their Lord
With all their might, until the Lord of the sheep descended at their voice from
his lofty habitation ; went to them, and inspected them.
He called to that sheep which had secretly stolen away from the wolves, and told
him to make the wolves understand that they were not to touch the sheep.
Then that sheep went to the wolves with the word of the Lord when another 6
met him, and proceeded with him.
Both of them together entered the dwelling of the wolves : and conversing with
them made them understand that from thenceforwards they were not to touch
the sheep.
Mterwards I perceived the wolves greatly prevailing. over the sheep with their
whole force. The sheep cried out and their Lord came to them.
He began to strike the wolves, who commenced a grievous lamentation; but the
sheep were silent, nor from that time did they cry out.
I then looked at them until they departed from the wolves. The eyes of the
wolves were blind who went out and followed them with all their might. But the
Lord of the sheep proceeded with them, and conducted them.
All his sheep followed him.
His countenance was terrific and splendid, and glorious was his aspect. Yet
the wolves began to follow the sheep, until they overtook them in a certain lake of
water.7
Then that lake became divided : the water standing up on both sides before
their face.
And while their Lord was conducting them, he placed himself between them
and the wolv:es,
The wolves however perceived not the sheep, but went into the midst of the lake,
following them, and running after them into the lake of water.
But when they saw the Lord of the sheep they turned to fly from before his face.
Then the water of the lake returned, and that suddenly a::cording to its nature.
It became full and was raised up, until it covered the wolves. And I saw that all
of them which had followed the sheep perished, and were drowned.
But the sheep passed over this water, proceeding to a wilderness, which was
without both water and grass. And they began to open their eyes and to see.
Then I beheld the Lord of the sheep inspecting them, and giving them water
and grass.
The sheep already mentioned was proceeding with them, and conducting them.
And when he had ascended the top of a lofty rock, the Lord of the sheep sent

him to them.
Mterwards I perceived their Lord standing before them, with an aspect terrific
and severe.
And when they all beheld him they were frightened at his countenance.
All of them were alarmed and trembled. They cried out after that sheep ; and
to the other sheep who had been with him, and who was in the midst of them
saying; We are not able to standhefore our Lord, or to look upon him.
Then that sheep who conducted them went away, arid ascended the top of the
rock;
1
I
3
4

The Twelve Patriarchs. ~

Joseph.
(L
)
Midianites.
aurence.
Egyptians.

5
6

Moses.
}
Aaron.
(Laurence.)
7 The Red Sea.

EGYPTIAN

ORIGIN OF THE

Exo:Dus.

22I

When the rest of the sheep began to grow blind, and to wander from the path
which he had shewn them ; but he knew it not.
Their Lord however was moved with great indignation against them ; and when
that sheep had learned what had happened,
He descended from the top of the rock and coming to them found that there
were many,
Which had become blind :
And had wandered from his path. As soon as they beheld him, they feared and
trembled at his presence ;
.
And became desirous of returning to their fold.
,
Then that sheep, taking with him other sheep, went to those which had wandered,
And afterwards began to kill them. They were terrified at his countenance.
Then he caused those who had wandered tQ return ; who went back to their fold.
I likewise saw there in the vision that this sheep became a man, built an house
for the Lord of the sheep, and made them all stand in that house.
I perceived also that the sheep which proceeded to meet this sheep, their con-
ductor, died. I saw too that all the great sheep perished, while smaller ones rose
up in their place, entered into a pasture, and approached a river of water. 1
Then that sheep, their conductor, who became a man, was separated from them
and died.
All the sheep sought after him, and cried for him with bitter lamentation.
I likewise saw that they ceased to cry after that sheep, and passed over the river
of water,

And that there arose other sheep, all Qf whom conducted them, instead of those
who were dead, and who had previously conducted them. 2
Then I saw that the sheep entered into a goodly place, and a territory delectable
and glorious.
I saw also that they became satiated ; that their house was in the midst of a
delectable territory, and that sometimes their eyes were opened, and that sometimes they were blind; until another sheep arose and conducted them. 3 He
brought them all back and their eyes were opened.
Then dogs, foxes, and wild boars began to devour them, until again another
sheep 4 arose, the master of the flock, one of themselves, a ram, to conduct them.
This ram began to butt on every side thc.se dogs, foxes, and wild boars until they
all perished.

But the former sheep opened his eyes, and saw the ram in the midst of them
who had laid aside his glory.
And he began to strike the sheep, treading upon them and behaving himself
without dignity.
Then their Lord sent the former sheep again to a still different sheep,5 and raised
him up to be a ram, and to conduct them instead of that sheep who had laid aside
his glory.
Going therefore to him and conversing with him alone, he raised up that ram
and made him a prince and leader of the flock. ~All the time that the dogs,6
troubled the sheep.
The first ram paid respect to this latter ram.
Then the latter ram arose, and fled away from before his face, And I saw that
those dogs caused the first ram to fall.
But the latter ram arose and conducted the smaller sheep.
That ram likewise begat many sheep and died.
Then there was a smaller sheep,7 a. ram, instead of him, which became a prince
and leader, conducting the flock.
And the sheep increased in size and multiplied,
And all the dogs, foxes, and wild boars, feared and fled away from him.
That ram also struck and killed all the wild beasts s6 that they could not again
prevail in the midst of the sheep, nor at any time ever snatch them away.
And that house was made large and wide ; a lofty tower being built upon it by
the sheep, for the Lord of the sheep.
The house was low, but the tower was elevated and very high,

1
3

2 The fudges of Israel. (Laurence.)

The River Jordan. (Laurc::nce.)
4 Saul.
Samuel. (Laurence.)
(Laurence.)
~ David, (Laurence.)
Philistines. (Laurence.)
7 Solomon. (Laurence,)

222

BooK oF THE

BEGINNINGS.

Then the Lord of the sheep stood upon that tower, and caused a full table to
approach before him.
Again I saw that those sheep wandered, and went various ways, forsaking that
their house,
And that their Lord called to some among them whom he sent to them. 1
But these the sheep began to kill. And when one of them was saved from
slaughter,2 he leaped and cried out against those who were desirous of killing him.
But the Lord of the sheep delivered him from their hands, and made him ascend
to him and remain with him. ,
He sent also many others to them to testify, and with lamentations to exclaim
against them.
Again I saw, when some of them forsook the house of their Lord and his tower ;
wandering on all sides and growing blind.
I saw that the Lord of the sheep made a great slaughter among them in their
pasture, until they cried out to him in consequence of that slaughter. Then he
departed from the place of his habitation, and left them in the power of lions,
tigers, wolves and the zeebt, and in the power of faxes, and of every beast.
And the wild beasts began to tear them.
I saw too that he forsook the house of their fathers and their tower ; giving them
all into the power of lions to tear and devour them ; into the power of every beast.
Then I began to cry out with all my might, imploring the Lord of the sheep, and
shewing him how the sheep were devoured by all the beasts of prey.
But he looked on in silence, rejoicing that they were devoured, swallowed up,
and carried off; and leaving them in the power of every beast for food. He called
also seventy shepherds, and resigned to them the care of the sheep, that they might
overlook them ;
Saying to them and to their associates ; Every one of you henceforwards
overlook the sheep and whatsoever I command you, do; and I w.ill deliver them to
you numbered.
I will tell you which of them shall be slain ; these destroy-; And he delivered the
sheep to them ;
Then he called to another and said : Understand, and watch everything which the
shepherds shall do to these sheep; for many more of them shall perish than I
have commanded.
Of every excess and slaughter, which the s)lepherds shall commit, there shall be
an account ; as, how many may have perished by my command, and how many
they may have destroyed of their own heads.
Of all the destruction brought about by each of the shepherds, there shall be an
account : and according to the number I will cause a recital to be made before me,
how man}' they have destroyed of their own heads, and how many they have delivered up to destruction, that I may have this testimony against them ; that I may
know all their proceedings ; and that delivering the sheep to them I may see what
they will do ; whether they will act as I have commanded them or not.
Of this however they shall be ignorant ; neither shalt thou make any explanation
to them ; but there shall be an account of all. the destruction done by them ir.
their respective seasons. Then they began to kill and destroy more than it was
commanded them.
And they left the sheep in the 'power of lions, so that very many of them
were devoured and swallo...wed up by lions and tigers ; and wild boars preyed upon
them. That tower they burnt and overthrew that house.
Then I grieved extremely on account of the .tower, and because the house of the
sheep was overthrown.
Neither was I afterwards able to perceive whether they again entered that house.
The shepherds likewise, and their associates, delivered them to all the wild
beasts, that they might devour them ; each of them in his season, according to his
number, was delivered up ; each of them, one with another, was described in a
book, how many of them one with another were destroyed, in a book.
More however than was ordered, every shepherd killed and destroyed.
Then I began to weep and was greatly indignant on account of the sheep.
In like manner also I saw in the vision him who wrote, how he wrote down one
destroyed by. the shepherds, every, day. zHe ascended, remained, and exhibited

The Prophets.

(Laurence.)

Elijah, (Laurence.) .

---.. ----------,-----..---- -

EGYPTIAN

ORIGIN

oF .THE

Exonus.

223

each of his books to the Lord of the sheep, containing all which they had done,
and all which each of them had made away with;
And all which they had delivered up to destruction.
And he took the book up in his hands, read it, sealed it, and deposited it.
Mter this I saw shepherds overlooking for twelve hours.
And behold three of the sheep 1 departed, arrived, went in ; and began building
all which was fallen down of that house.
But the wild boars 2 hindered them although they prevailed not.
Again they began to build as before, and raised up that tower which was called a
lofty tower.
And again they began to place before the tower a table, with every impure and
unclean kind of bread upon it.
Moreover also all the sheep were blind, and could not see ; as were the shepherds likewise.
Thus were they delivered up to the shepherds for a great destruction, who trod
them under foot, and devoured them.
Yet was their Lord silent, until all the sheep in the field were destroyed. The
shepherds and the sheep were all mixed together ; but they did not save them from
the power of the beasts.
Then he who wrote the book ascended, exhibited it, and read it at the residence
of the Lord of the sheep. He petitioned him for them, and prayed, pointing out
every act of the shepherds, and testifying before him against them all. Then
taking the book he deposited it with him : and departed.
CHAPTER LXXXIX.
And I observed during the time, that these thirty-seven shepherds,a were overlooking, all of whom finished in their respective periods as the first. Others then
received them into their hands, that they might overlook them in their respective
periods, every shepherd in his own period.
Afterwards I saw in the vision, that all the birds of heaven arrived ; eagles, the
avest, kites and ravens. The eagle instructed them all.
They began to devour the sheep, to peck out their eyes, and to eat up their
bodies.
The sheep then cried out ; for their bodies were devoured by the birds..
I also cried out, and groaned in my sleep against that shepherd which overlooked
~~~

And I looked, while the sheep were eaten up by the dogs, by the eagles, and by
the kites. They neither left them their body nor their skins, nor their muscles,
until their bones alone remained ; until their bones fell upon the ground. And the
sheep became diminished.
I observed likewise during the time, that twenty-three shepherds~ were overlooking ; who completed in their respective periods fifty-eight periods.
Then were small lambs born of those white sheep, who began to open their
eyes and to see, crying out to the sheep.
The sheep however cried not out to them, neither did they hear what they
uttered to them ; but were deaf, blind, and obdurate in the greatest degree.
I saw in the vision that ravens flew down upon those lambs ;
That they seized one of them ; and that tearing the sheep in pieces, they devoured them.
.
I saw also, that horns grew upon those lambs ; and that the ravens lighted down
upon their horns,
I saw too that a large horn sprouted out on an animal among the sheep, and
that their eyes were opened.
He looked at them. Their eyes were wide open ; and he cried out to them.
Then the dabelat saw him; all of whom ran to him.
And besides this, .all the eagles, the a vest, the ravens and the kites, were still
Zerubbabel, Joshua and Nehemiah. (Laurence.)
The Samaritans. (Laurence.)
3 A supposed error for 35
See the 7th Verse. The Kings of Judah and Israel.
(Laurence )
4 The Kings of Babylon, etc. (Laurence.)
1

BooK OF THE BEGINNINGS.

carrying vff the sheep, flying down upon them, and devouring them. The sheep
were silent, but the dabelat lamented and cried out.
Then the ravens contended, and struggled with them.
They wished among them to break his horn ; but they prevailed not over him.
I looked on them until the shepherds, the eagles, the avest, and the kites came.
Who cried out to the ravens to break the horn of the dabelat ; to contend with
him ; and to kill him. But he struggled with them, and cried out, that help might
come to him.
Then I perceived that the man came who had written down the names of the
shepherds, and who ascended up before the Lord of the sheep.
He brought assistance, and caused every one to see him descending to the help
of the dabelat.
_
I perceived likewise that the Lord of the sheep came to them in wrath, while all
those who saw him fled away; all fell down in his tabernacle before his face, while
all the eagles, the avest, ravens, and kites assembled and brought with them all the
sheep of the field.
All came together, and strove to break the horn of the dabelat.
Then I saw that the man who wrote the book at the word of the Lord, opened
the book of destruction, of that destruction which the last twelve shepherds 1
wrought : and pointed out before the Lord of the sheep that they destroyed more
than those who preceded them,

I saw also that the Lord of the sheep came to them, and taking in his hand the
sceptre of his wrath seized the earth, which became rent asunder ; while all the
beasts and birds of heaven fell from the sheep, and sank into the earth, which
closed over them.
I saw too that a large sword was given to the sheep, who went forth against all
the beasts of the field to slay them.
But all the beasts and birds of heaven fled away from before their face.
And J saw a throne erected in a delectable land.
Upon this sat the Lord of the sheep, who received all the sealed books ;
Which were ope11ed before him.
Then the Lord called the first seven white ones, and commanded them to bring
before him the first of the first stars which preceded the stars whose parts of shame
resemble those of horses; the first star, which fell down first ; and they brought
them all before Him.
And He spoke to the man who wrote in his presence, who was one of the seven
white ones, saying ; Take those seventy shepherds to whom I delivered up the sheep,
and who receiving them, killed more of them than I commanded. Behold I saw
them all bound and all standing before Him. First came on the trial of the stars,
which being judged and found guilty, went to the place of punishment. They
thrust them into a place deep and full of flaming fire, and full of pillars of fire.
Then the seventy shepherds were judged, and being found guilty were thrust into
the flaming abyss.
At that time likewise I perceived that one abyss was thus opened in the midst of
the earth, which was full of fire.

And to this were brought the blind sheep ; which being judged and found guilty
were all thrust into that abyss of fire on the earth and burnt.
The abyss was on the right of that house.
And I saw the sheep burning, and their bones consuming.
And I stood beholding Him immerge that ancient house, while they brought out
its pillars every plant in it, and the ivory infolding it. They brought it out and
deposited it in a place on the right side of the earth.
I saw also that the Lord of the sheep produced a new house, great and loftier
than the former, which he bounded by the former circular spot. All its pillars were
new, and its ivory new, as well as more abundant than the former ancient ivory,
which he had brought out.
And while all the sheep which were left in the midst of it, all the beasts of the
earth, and all the birds of heaven fell down and worshipped them, petitioning them,
and obeying them in everything.
Then those three who were clothed in white, and who holding me by my hand
had before caused me to ascend, while the hand of him who spoke held me ; raised
me up, and placed me in the midst of the sheep, before the judgment took place.
1

The native princes of Judah after its delivery frm;n the Syrian yoke. (Laurence.)

EGYPTIAN

ORIGIN

oF THE

- - - - - - - - - - - - .~------~.- -

Exonus.

The aheep were all white with wool long and pure. Then all who had perished
and had bec::n destroyed, every beast of the field and every bird of heaven, assembled
in that house; while the Lord of the sheep rejoiced with great joy, because all
were good, and came back again to his dwelling.
And I saw that they laid down the sword which had been given to the sheep, and
returned it to bis house, sealing it up in the presence of the Lord.
All the sheep would have been enclosed in that house, had it been capable of
containing them, and the eyes of all were open, gazing on the good One ; nor was
there one among them who did not behold Him.
I likewise perceived that the house was large, wide, and extremely full. I saw too
that a white cow was born, whose horns were great ; and that all the beasts of the
field and all the birds of heaven were alarmed at him, and entreated him at all
times.
Then I saw that the nature of all of them was changed, and that they became
white cows;
And that the first who was in the midst of them spoke, (or became a Wor-d) when
that Word became a large beast, upon the head of which were great and black
horns;
While the Lord of the sheep rejoiced over them, and over all the cows.
I lay down in the midst of them; I awoke ; and saw the whole. This is the
vision which I saw, lying down and waking. Then I blessed the Lord of righteousness, and gave glory to Him.
Book of Enoch, chaps. lxxxiv-lxxxix. Archbishop Laurence. 1

This is written in the book of the revolutions of the luminaries of

heaven, and belongs solely and absolutely to the astronomical
mythology.
There is no sign that the Book of Enoch was ever included among
the sacred writings of the Jews. It is referred to and quoted in the
SOHAR as a book known to the Kabalists, but rio claim is made nor
clue afforded concerning its origin. Its existence in the lEthiopic
was discovered by the traveller Bruce, who brought three copies of
the work from Abyssinia, where it stands ip1mediately before the
Book of Job in the canonical scriptures of the Abyssinian church,
one of which was deposited in the Bodleian library, Oxford, and
from this Archbishop Laurence produced his version.
In whatsoever language the work ascribed to Enoch was first
written, or whensoever it was last re-written, the matter is most
ancient. The Messiah Son, the Manifester of the Ancient of Days,
appears. in it as the child of the Woman-the SOn of the WOma1t sz'tting
upon the throne of his glory, 2 he who from the beginning existed in
secret, and whose name was invoked before the sun. or constellations
were. That was as Sut-Typhon, the ANUSH (Eg.), of the dog or
wolf-dog type, which identifies the Hebrew ANOSH and ENOCH
with the Dog-star.
The earliest of all the manifesters of time in the mythologies were
the Genitrix (Great Bear) and her son Sut-Anush, or Anup, the
Sabean Bar or Baal, who preceded the lunar and solar reckonings.
"Interpreter of Belus" Seneca designates Berosus, and Belus is
called the Inventor of Sidereal Science by Solinus and Pliny.3 He
1 A pretended "Book of Enoch" has been put forth anonymously by Dr. Kenealy,
but it is of no value, either as a translation or as an original work.
2 Ch. lxi. 9
3 Seneca, 1Vat. Quas. iii. 29.
Solinus, lvi. 3 Pliny, Nat. Hst. vi. 26.
VOL ll._
Q

-4_;\T"-;:-

BooK oF THE

BEGINNINGS.

was so as Baal of the Dog-star, Bar-Sutekh, the son of the mother.

He was so in the same sense that the Hebrew SETH was the erector
of the pillars described by Josephus.
Sut-Anush appears in the Genesis as Enos, the son of Seth,-at the
time when men began to worship the Lord instead of or in- addition
to the Lady. In the Samaritan version the older patriarchs die in
the year of the Flood, all except Enoch who is the typical announcer.
That is right according to the true myth, and fatal to the false.
The "Book of Enoch," so far as we have it extant, is the Kabalist
version of the same series and sequence of events that we find con- verted into human history in the Hebrew Scriptures. It is genuine
Kabala, not the vaporized and vague reflex known as the theoretical
Kabala, which consists mainly of metaphysical speculations and
mystical misinterpretations of mythology. This belongs to the
practical Kabala, which means that it is astronomical, rather than
eschatological, and the subject-matter is still verifiable in phenomena.
The Book of Enoch is, on its own showing, a " Book of Parables"
or allegories, secret things solely concerning the lieavens, to be read
by the " characteristical signs ; " 1 a book that has been dropped from
heaven gradually in the sense of having been distilled. 2 There is no
human history in it, none to be got out of it. And yet the supposed
history of Israel from the commencement in Genesis is outlined in
this quotation, and has been identified as such by learned divines.
One of two things is sure. Either the Book of Enoch contains the
Hebrew history in allegory, or the celestial allegory IS the Hebrew
history. The parallel is perfect. Nor is there any escape by st~cking
one's head in the earth and foolishly fancying that the writer of the
Book of Enoch amused himself by transforming a Hebrew history
into the celestial allegory and concealed its significance by leaving out
all the personal names. On the contrary, it is the allegory which has
been turned into later history. History may and does begin with
mythology ; but mythology does not commence with history. The
Book of Enoch certainly contains the same characters as the sacred
or secret history of the Jews, and as these belong to tlte astronomical
allegory in the one book, that is good evidence of their being mythical
in the other. There can be no doubt that the Book of Enoch is what
it claims to be, the book of the revolutions of the heavenly bodies
with no earthly relation to human history.
The White Cow of the beginning takes us beyond the Hebrew
records to the Chamber of the White Cow in .the Tomb of Seti I.,
the white cow of heaven, of the goddesses Neith and Hathor, who
personated the bringer-forth; and the first uplifting of the firmament
by Shu. The myth of the two brothers who were at enmity is worldwide, and of this the story of Cain and Abel is a version. The four
white men, the seven stars, Noah, Shem, Ham, and Japhet, Abraham,
1

Ch. lxvii.

Ch. lxx.

EGYPTIAN

ORIGIN

OF THE

ExoDus.

Isaac, Esau, and Jacob, the twelve patriarchs, Moses, the Red Sea,
the Judges, David, Saul, and Solomon, are claimed on sufficient evidence to be mythical, and the same characters appear in this book
as persons or personifications belonging to the celestial allegory.
The seventy shepherds are the seventy princes or angels of the
Kabala w:ho descended to the earth when the Tower of Babel was
overthrown, who ruled the seventy divisions which followed the seven,
whose seventy names are catalogued in the Rabbinical writings. 1
It is said, 2 "He called also seventy shepherds and resigned to them
the sheep that they might overlook them." These seventy are composed of 35, 23, and 12. 3 But the seventy who are twice mentioned
have been changed into seventy-two, by the substitution of the
number thirty-seven. 4 Laurence characterizes this as an error, because thirty-five is the precise number of the kings of Judah and
Israel, before the captivity. On the astronomical ground we see in
these two numbers a rectification of the original total of seventy, and
the intended substitution of the seventy-two according to the chart
of the duo-decans in the solar zodiac.
The description ends as in the Book of Revelation with the prophesied restoration and with the new temple or temple of the new heavens,
promised and expected at the end of the great year of Precession and
the going forth of the Messiah, Son of the Ancient of Days, as the
Word. It begins with the most ancient matter of the Old Testament
and concludes with the fulfilment in the New, and vouches for both
being the substance of the celestial allegory, which will be fully
unfolded in the course of the present work.
The same misapprehension has occurred with some Egyptologists,
in their readings of the myths in Egypt, as in our reading of the
Hebrew report of them. Goodwjn speaks of the origin of the myths
as arising from the contests of two rival races of different extraction,
those of Upper and Lower Egypt, whose conflict appears to have been
perpetually renewed. 5 The same mistake was made by George
Smith in rendering the cuneiform tablets. So has it been with the
interpreters of the Hindu writings. So must it be wherever there is a
determination to see nothing but materials for history in the debris of
mythology. So the author of :Juventus Mundi still pursues one of
the phantoms which will never condense into historic personality..
They have had their time of apparent solidity in the density of our
ignorance arid the darkness of the past. But now is the day of their
dispersion, for a light is dawning that will shine through and through
them till their falsehood grows transparent to the truth.
f

Bartoloc, Bib. Rab. tom. i. pp. zz8, zzg.

3 Ch. lxxxix. 7 and 25.
Ch. lxxxviii. 94
o Cambridge Essays, 1858, p. 275.
1

Ch. lxxxix.

I.

SECTION XVI.
MOSES AND JOSHUA,, OR THE TWO LION-GODS OF EGYPT.
THERE are two lion-gods in the Ritual, attached to the limits of
heaven, the extreme bounds of the sun's journeys. Horus says to his
father Osiris, "Thou receivest the headdress of the two lion-gods ;
thou walkest in the roads of heaven, beheld 'by those attached to the
limits of the horizon of heaven." The lion-gods supply his headdress. That is, they. crown the sun-god. 1 It is also said of AmenRa, " Thou art the lion of the double lions." The headdress of
feathers is found in various forms. The SEM is a double plume of
tall feathers, a symbol of the upper and lower heaven, crowning the
solar disk. Another crown, the ATF, a type of tbe fatherhoo.d, has the
two ostrich feathers; these denote the two truths of light and shade.
;, The lion-gods equip the Osiris among the servants of him who
dwells in the west at the end of every day daily." 2 These are the
servants of Tum. The headdress of the two feathers was put on
when the sun-god made his transformation from one character into
another at the limit of his course. The "two lion-gods say to Osiris
who dwells in his abode, attired in his gate, Thou goest back ; nowhere in heaven is thy like, embodied in the transformation of a
divine hawk." That is, wearing the feather of light. On the other
side he wore the feather. of shade; The two- feathers were worn in a
fillet called the ArRU. This fillet APRU, in Egyptian, is identified
with the feather in the Hebrew Abru (,::IN) the wing-feather of the
ostrich; 3 The two lion-gods in the Ritual are especially attached to
the god Atum, the one wearer of the ostrich-feathers among the solar
gods, They are the chosen, preferred and adopted ministers (Sems)
of" Tum in the lower country." 4 Tum is said. to light the lion-gods. 5 .
The twin lions are the two brothers, 6 elsewhere the two brethren who
make the festival of the sun, that is of Tum on the horizon where they
are the founders of his divine abode. Their place is on the horizon,
and they support the sun, as the lion and unicorn sustain the
1 Rit. ch. lxxviii.
2 Ch. cxiv.
Birch.
8 Job xx:xix. IJ.
4

Ch. xxxviii.

Ch. xli.

Ch. xxxvii.

Mos:Es AND JosHuA.

229

British crown. They are also named the RUTI or REHIU whom we
may call horizon-keepers, RURU being the horizon as the place- of
the two lions;
The lions have various forms with but one original meaning, as
representatives of the two . truths, the two heavens, light and
shade, the two eyes, or the two horizons. We shall find the two
truths were first of all assigned to the feminine nature, the two
goddesses of the upper and lower heaven. Corresponding to these
we have the two lionesses, the typical form of which exists in
Pekht, the lioness-cat, or Pehti, the dual lion, the peh-peh type of
double force and vigilance. These were the most ancient. They were
represented by the lion and panther, who drew the car or stood beside
the statue of the Great Mathe~ as Kubele, and the goddess AmmaAgdistis of the Phrygians. In the figure of Diana of Ephesus her
two arms are extended crosswise, and on these she carries two lions.
Then the dual image of Sut-Har (Sabean) is called the two lions.
Osiris is designated the double lion, lord ef the lion city, master of
the double strength and Lord of Hu.1 Hu is the sphinx; the male
sphinx being also a form of Shu, with the hinder part lioness. Shu
with his sister Tefnut, and Shu with the Khepsh on his head, are other
types of the dual lion. It is Shu in his two characters with which
we are now concerned. In Shu we can trace the bringing on from
the twin female lions to the male and .female, and lastly to the
dual-male type, personified in Shu and Anhar, who is the Onouris
(Mars) of the Greeks. He il addressed thus in the "Hymn
to Shu" :--:-"Thou art greater and more ancient than the .gods,
in that name which is thine of Aa-Ur (very great). Thou art
higher than the heaven with thy double-feathered crown, in that name
which is thine of him who lifts up th~ double-feathered crown." 2 In this
passage the lion-god is traced back to his feminine origin, and to the
goddess who preceded all the gods, and who is here called the very
great, the first, oldest, greatest mother, who was Ta-Urt in the
Typhonian scheme and Pekht or Tefn in another. As Tefn or
Tefnut she is called his sister.
As Shu and Anhar we have the 'lion-gods in two male forms.
Champollion found the god SHU at Biban-el-Muluk, sitting with
fillet and feather, and coloured red; like the goddess MA. 3 He
gives another representation of him standing, 4 with two large
feathers, as in the sculptures of the temple of Ibsambul, and of a
green colour. Red is the coiour of the setting sun and the crown
of the lower region, and agrees with the sitting posture ; green, with
the figure standing or' up-rising from the underworld. The red figure
sitting is SHu ; the green figure stands for ANHAR. SHu's name is
written with the feather sign ~ , that of ANHAR ] ~ with the
1

Brugsch, Diet. Geog.

a PI. 25.

1
4

P.

2,

25 A.

lines 3 and 4-

A BooK

230

OF

THE BEGINNINGS.

vase sign of bringing, and the heaven. Snu is said to raise the heaven which ANHAR brings. He was the separator and elevator of the
heaven from the earth, " millions of years above the earth," and he
established it with his two hands. SHU is pourtrayed kneeling on one
knee to support the sun with his uplifted hands. ANHAR, in a
marching attitude, is the bringer who forces the sun along with his
rope. He is the wearer of the long robe in whom is the "whole of
Shu," as" in the long garment was the whole world." 1 So IU-EMHEPT wears the long robe in the second or renewed form of Tum,
the Solomon, the completer of the circle in the solar myth. Raising
the heaven is synonymous with beginning the circle; and bringing the
heaven, with fulfilling the circle.
ANHAR sometimes wears a headdress of four feathers ; these symbolize the four quarters of the circle completed by him. It is another
illustration of this character that one of the four rams near the Decan
of N urn personated the soul of SHU as lord of On, the place of return.
SHU is the analogue ofHar-ur, and ANHAR ofHar-Tema: SHU is a god
of the southern heaven, and the horizon of the west; ANHAR of the
northern heaven, and the horizon of the east. The sun of the south-west,
the sun of the left hand, is the sinking sun ; hence SHU, as its supporter,
kneels : the sun of the north-east rises, hence ANHAR stands up and
marches. In the Egyptian planispheres the lion of the south is represented couching; according to Aratus, the progress of the sun through
this sign was typified by a couching lion. The lion o( Shu is depicted
in this position. Another lion, that of MATET, is standing. These
typify the descending and ascending sun.
They were solstitial at first. Hence the lion. deposited in the
zodiac marks the point of commencement of the Egyptian sacred and
solstitial year. One lion-god was the conductor of the downward sun ;
the other of the sun that rose again. SHU, in his dual character, is
pourtrayed in what is termed Bruce's or the Harper's tomb at
Biban-el-Muluk, in company with the black sun-god Iu, or Au,
who represented Atum in his youthful form. There is an inscription
containing a snatch of the hymn being sung by the musician to the
harp accompaniment. It is a discourse of the gods, and runs: " Tlte
gods at rest in the divine circle (the PUT or pleroma of the nine gods)
proclaim (or tell of) tlte chiefs who are in the !tall of the Two Truths,
ANHAR (and) SHU-SI-RA; proclaim Shu tlze son of the Sun; proclaim
t!te chiefs (or heads of roads) who are resident in the empyreal region
or gate of the dead." 2 The double APHERU of the east and west, the
double house of Anubis, is depicted in the representation; It is a
fragment of a song of the nine gods in place of muses, who sit on
the sacred hill and celebrate the lion-gods, the conductors of the
sun on the two roads of his eternal round. Sut was a guide of the
1
2

Wisdom of Sol. xviii. 24.

See Hieroglyphic Text, Descrzption de l'Egypte, vol. ii. pl. 91.

MosEs AND josHuA.

231

sun on these two roads in the characters of Anubis and Apheru,.

and SHU was the conductor, also in two characters, as SHU and
ANHAR.
A hymn to the god SHU, found in the" Magic Papyrus," 1 furnishes
other features and titles for the reconstruction of his manifold character.
He is the conductor of the solar bark or ark of the gods in his name
of the god dwelling in the divine ark, HAR-SEKTI. He blows off
the divine ark with a favourable wind in that name which is his of the
goddess MA. MA means wind, and SHU represents breath, or spirit,
one of the two truths, by whomsoever personated. SHU is addressed
as the " valiant, who is lord of events, and overthrows the wicked
every day. The (solar) barge is sailing joyfully, the (solar) ark in
jubilation, as they see SHU, the son of Ra, in (his) triumph, he darts
his spear against the serpent." The ark of the sun is crossing the
waters, and the crew are jubilant at the victory over the Apophis
monster, the Akhekh of darkness, the dragon of the deep.
On the astronomical ceilings of some of the royal tombs the divine
bark is represented as drawn along through the Hades by certain personified stars. Ra says to the star-gods : "Pull forward with your
rope of the prow. Oh, ye born gods I oh, sht"ne forth, gods I Sht"ne forth,
gods, at mv birth (in the retreat in Skhem, the shut shrine), oh, take your
crowns of the north, pull with the rope of the stern of the boat of !tim wlw
is born of me. It is Horus (the son), of the royal counte11ance." 2
In the tombs of the Ramesids, at Thebes, the course of the sun is
d~picted from childhood to old age by the hours of the day and
night. The solar bark appears on the shape of the outstretched
goddess, PAINTED BLUE, with the sun in it as a child. Hour by hour
the young sun grows up and the conductors of the boat are changed.
Towards night the APAP, monster of darkness, rears itself and tries to
swallow RA. . Twelv.e spirits draw the serpent away. During the
night-hours the god shut in his shrine on the boat is conveyed by
spirits through the AMENTES, and towed across the waters all night
towards the east. At EDFU he is represented as a child in the
morning, a bearded man at noon, an old man bowed and leaning on
a staff at evening ; in this character qe is called " the old man who
becomes a child again."
A visitor to the tombs at Dayr-el-Medeeneh describes a scene
wherein a small boat is ascending a cataract bearing a huge
beetle, the sacred scarabceus, having a ram's head ; on each side
of it is a bird with the human head. This is found where the
elongated figures which represent the overarching and enclosing
heavens are extended the length of fifty feet across the ceiling. 3 This
was Khepr in his boat; the human-headed birds were souls; the
beetle with ram's head marked the passage from the place of
1

2 Records, x. 131.
Records of tlte Past, v. ro, p. 137.
a Mummies and Moslems, Warner, p. 371.

232

A BooK oF THE BEGINNINGs.

resurrection where the spring equinox was in the Ram up to the Crab
(beetle), the place of the summer solstice and top of the ascent to
. light.
The upward journey is pourtrayed by the ascent of a cataract. The writer calls this a conceit. How his interest would have
quickened had he known that this was Khepr " MAKING THE KUTE."
Making the kute is now applied to shooting down the cataracts.
In Egyptian mythology KHUT means going with the current toward the
north, but the KHUT is the horizon of the resurrection, the place
where the souls emerged for the southward ascent against the current
up which only the boat of Khepr could climb. This, then, is a form
of the ark conducted by SHU. SHU is likewise called " the King
of Upper and Lower Egypt," i.e. of the celestial Egypt; 1 the
Egypt often intended by the Hebrew writers.
In the Talmud Egypt is described as being 400 miles wide:"Egypt is: 400 miles in length, and the same in breadth. Egypt is
equal to a sixth part of Ethiopia; Ethiopia to a sixth part of the
world; the world to a sixth part of the Garden of Eden," and Eden to
a sixth part of Hell." 2 But neither the Egypt ~or ..!Ethiopia intended
is geographical any more than the Garden of Eden. The terrestrial
Egypt is some seven miles in breadth. In Lower Egypt lies the
Red Sea, or Pool of Pant, where the hindering enemy of the
sun lurks with his evil confederates to stop and overthrow the
divine bark conducted and defended by Shu, who fights the
battle of Christian against Apollyon in this, the Valley of the
Shadow of Death. He overthrows the wicked far from his father
Ra, and the boat proceeds in peace; his towmen are jubilant, the
gods in exultation, when they hear .his name as SHU-SI-RA. "I am
SHU, the image of Ra, sitting in the inside of his father's sacred
eye. If he who is in the waters opens his mouth (or), if he grasps
with his arms, I will let the earth fall into the waJ;ers' well (the abyss),
being the south made north; being the earth turned round" (upside
down). This statement is accompanied b_y a figure of the sacred eye,
an image of the circle which was full at daybreak-" thou }illest at
da;tbreak tlze place of his sacred eye itz An," or at the conclusion of the
year. The promise is, that if the Apophis open its mouth to swallow,
or put forth his arms, devil-fish-like, to clutch, they will still pass on
in the yearly revolution or circle-making, whereas the enemy was a
fixture, fast bound, and this appears to have been rendered according
to the later kno\vledge that the earth turned round.
They will escape through the god who makes the earth revolve, and
reverses the relative positions. The crossing of the waters, the passage
of the darkness and victory over the demons, is actually figured as the
earth's revolution, "being the south made north," and contrariwise.
P. r. u, Magic Papyrus.
.
Cited by Bartol. tom. ii. p. 161; Bibliotheca Magna Rabbi1zica, 4 vols., Rome,
167 5-93, fol.
1

MosEs AND JosHUA.

The earth that falls "into the waters' well," or the abyss MEH of the
north, in its turning re-emerges from the dark depths of the lower heaven
where dwells the devouring monster, and comes up out of the celestial
Egypt, leading its inhabitants into the land of light and of the sacred
eye, pourtrayed at the place of the equinox.
In another passage we read, "1 am the chosm of millions coming out
of the lower heaven (i.e. the celestial Khebt or Egypt), whose name is
unknown. When his name is spelt o1t the bank of the river, then it is
dried up. When his name is spelt on the land, it is set on fire~" or as
the passage has also been translated, "If his name be uttered o1t
the bank of the river, oh, then it quencheth ; if it be uttered on
land, oh, the1t it maketh sparks." 1 The " chosen of millions coming up
out of the lower heaven, whose name is unknown," may be meant for
Shu, but according to the Hebrew parallel it represents the sun-god.
In the fragment from Artapanus it is related that when the Egyptians
came up with the Israelites, the fire flashed on them from above, while
tJle waters overwhelmed their path, so that they perished both by fire
and flood. 2 This is not found in the Hebrew version, but is in the
Egyptian, where Tefnut sends her fire from on high to reduce the
enemies to non-existence.
The chosen of millions coming out of the lower heaven is the god
of those who came up out of Egypt when "all the hosts of the Lord
went out from the land of Egypt." 3 Upon the bank of the Red
Sea his " name is spelt" by Moses when the waters dry up or divide,
and leave the ground dry while the "Lord looked upon the host of the
Egyptians through the pillar of fire." In the second passage the
" bank of the river," where the miracle is wrought, is identified with
the brink of Jordan, Iarutana, or Eridanus, the river of the division,
and ] oshua the son of Nun is the representative and fac-simile of Shu
the son of Nun. He who leads up the Israelites is the god of the
name unknown until it is announced by Moses as Jah-Adonai; the
god who is the "chosen of millions," the elect of Joshua and of the
peopie at a later stage of the Exodus. 4 This reading would make the
comparison more-perfect, but is not essentiai.
SHU is accompanied by the goddess Tefnut, the Egyptian Miriam,
who "gives her fire against his enemies to reduce them to nonexistence." So Miriam "gives her fire," in song against the cruel
Pharaoh and his host, when they are overwhelmed and annihilated
in the Red Sea. Miriam's song reminds us that this Hymn to the
god SHU is contained in the " Clzapter if excellent songs which dispel the
immerged." The IMMERGED are the evil host of Typhon, the dragon
Rahab of the deep, lurking beneath the Red Sea. In the Egyptian
writings the enemy is represented as the immerged "Raw-head-and:bloody-bones." . In the Hebrew the hosts of the opposing Pharaoh
1

Renouf, Eg. Grammar, p. 44

Ex. xii. 41.

Eusebius; Praep. Evang.

Josh. xxiv.

A BooK oF THE BEGINNINGs.

234

sink to the bottom of the Red Sea. After the overthrow of the enemy
it is said of the dead-" Those who are immerged do not pass along;
those who pass along do not plunge : they remain floating 011 the. waves
lz'ke the dead bodies on the inu1zdation. And they shut their mouths as
the seven great dungeons are closed with an eternal seal." 1 The same
work of progressive destruction that is assigned to Moses and Joshua
is ascribed to SHU.
"Thou sei'zest the spear, and overthrowest the wicked, in that name
which is thine of Har-Tema.
_
"Thou destroyest the An of Tukhenti, in that name which is thine of
Double-Abode-of-Ra. Thou strikes! the Mmti and the Sati in that
name which is thine of Young Elder." 2
One of SHu's names is ANHAR, the celestial conductor, the HeavenBringer, not only the bringer to' heaven. He is thus addressed:" Thou leadest the upper heaven with thy rod, in that name which z"s thine
of A n-Har:" he is also "Anhar, lord of the scimitar." In another
section of the hymn we read: "Hail to you, 0 five great gods, z"ssuing
from Sesen, who (when) not being in heaven, not being on earth, SHU (as
light of the sun) not ezz"sting, have been the morning light I come to
me I Try for me the river. Shut up what is in it I What is immersed, do not let it pass out I Seal the mouths! Choke the mouths I as
is sealed up the shrine for cmturies I " 3 The five great gods issuing
from Sesen are here appealed to as protectors. Osiris is called the
" oldest of the five gods begotten of Seb." 4 All we can say of these five
in an Osirian legend is that tiJ.ey were time-gods, and that the solar
Osiris has been foisted into one of their places. But the name of
Sesun, or Sesennu, also signifies to agitate; distract, torment, and fight.
This may account for the five reappearing in the Book of Joshua as
the five fighting leaders of the Amorites, the kings of Jerusalem,
Hebron, Jarmuth, Lachish, and Eglon, who made war on Gibeon, the
story of which was found in the Book of J asher, and the Hebrew
account represents them as being totally overthrown by Joshua the
servant of J ah-Adonai. The five great gods of Sesen were pre-solar,
earlier than Ra, or Shu as the son of Ra. The river is synonymous
with the Red Sea (Pool of Pant). " Try for me the river I Shut up
what is in it I fVhat is immersed, do not let it pass :out." So, in the
Hebrew version, the Vaheb-suph is coupled with the Arnon. Moses
crosses the Red Sea, Joshua the river Jordan, and both passages belong
to the same miracle or myth. SESEN, the place of the eight, is close to
the river in the planisphere, and the five great gods who issue thence
appear not only in the Book of ]asher, they are also the same five lords
of the Philistines who dwelt in Geshuri near Shihor (the Nile river) and
the land that remained unconquered by J oshua.5 The five lords who
remained that the children of Israel might teach them war and be
1

Magic Pap. viii. 8 and 9

P. 3, lines 5, 6, 7

2
4

Ma_R. Pap. p.

Rz't. ch. lxix.

2, 9, 10, II.
5 . Ch. xiii. 2,

MOSES AND JOSHUA.

235

proved by them : 1 they being the pre-solar gods in Sesen the place of
Taht, the lunar divinity. These five can be followed a little farther.
In the Book of Genesis we find the conflict of four kings against
the five. The four are Amraphel, Arioch, Chedorlaomer, and Tidal.
According to the present reading these are kings. of the four quarters
who superseded the five gods of Sesun who were before the solar
zodiac, and possibly the lunar, was established. The battle was
fought in the vale of Siddim, which was the place of slime-pits. So
Shihor in Hebrew means the slimy river. In the Ritual it is the
morass of primordial matter, whether called the Nile or the Red Sea.
Then Abram smote the confederate five kings, and-this is the pointone of those who aided him was ANER. Aner, Eshcol, and Mamre
were the three who, with Abram, made up another confederacy of four
that warred on the five, and put them to rout. This was at the valley
of Shaveh, identical with Suph, the Red Sea. The King of Sodom
and Melchizedek belong to the earliest Sabean regime. It is now
suggested that the Hebrew ANER ("'1~11) is the Egyptian ANHAR,ANER means to push, drive, precipitate, force along, which is emphatically
the character personified in ANHAR, who is said to force the sun
along,-and that the five kings belong to the same myth on a different
line of derivation from that of the Book of Joshua.
Such being the legend of the Egyptian lion-gods, we are now
prepared to prove that SHU and ANHAR have been reproduced as the
Moses and Joshua of the Hebrew mythos. And first of the name.
According to Fuerst, the etymology of the name of Moses, as given, 2
implies the form (''l!io) MASHUI, or MASHEVI. MA (Eg.) is truth,
and Shui reads light and shade, the two feathers, two aspects of
truth, the two characters of Shu, corresponding to the two appearances of Moses with and without the veil. The head-attire
of the two feathers is given to the Osirian as " the image of
the great waters." 3 These are named SHU-MA. Josephus explains
that Thermutis called Moses by that name because Mo (mu or rna,
Eg.) is water, and those who are saved out of it are called by the
,Egyptians USES.
It is quite true that SES means to reach land
and breathe after the passage of the waters. But the water MA
and the breath SES (or Ssu) are more to the present purpose, for
these are the two truths, as in SHU-MA or Mashu. Shu is the God
of Breath; he typifies or impersonates the breath of the mouth of
Hathor. . Ses or Ssu (Eg.) means to breathe, respire, reach land
again, as did Shu the breather in person emerging from the waters,
who, in his twin character, was Ma-Shu. Clement Alexander also
derives the name of Moses from "drawing breath." 4 The feather,
or feathers, read Ma-Shu, the dual form of truth. In Sharpe's
Inscriptions 5 the name of SHU is written MAU, with the cubit
1

Jud. iii. z, 3
Strom. i.

Ex. ii. ro.

znd ser; pl. 41, line

Ch. cxxvii.
20.

236

A- BooK OF THE BEGINNINGs.

sign of Ma, not with the feather, which might only read Shu.
MAU and SHU, the two-one, are not only illustrated by the dual feather,
but by the lion and the cat. One group of signs now read MAU for the
cat, was formerly read SHAU ; and MAU for the lion, and SHAU for the
cat, do help to give distinctness to the types. Thus MAU-SHAU would
read lion-cat ; but the dual lion included both, and the duality was
expressed by other single signs than the feather. MAU is both lion
and cat,, .and at one part of the celestial circle Shu transformed
from the lion-type of MAU into that of the cat SHAU. Moreover, it
is the great cat, and some of the American aborigines call the lion
the great and mischievous cat. When this change took place and
the two were blended, the proper name of the dual type would be
MAU-SHAU, or MA-SHU. Also MA-SHU is the actual name of the
Divinity in one shape of the double type. As KHU is an earlier form
of Shu (in AB-KHU, variegated plumes), MA-SHU had an earlier phase
in MA-KHU, and this is extant, with its variants, in the Manyak
_(Tibetan) MACHEU for a cat ; MEKO, African Penin, a leopard;
MAGE, Bagrmi, a cat; MECHOU, Carib, cat; MIGHOI, Mongolian, cat;
MUCIA, Italian, she-cat; MOCHA, Bodo, cat; MOCHI, Khari Naga, a
cat. If we now render the cat-lion or lion-leoparded in the hard
form, then MA-SHU is the MA-KHU, identical with the Carib
MECHOU and Manyak MACHEU. This in the form of SHU-MA is the
name of the pool of the Two Truths, where the Ma is transformed
into the MA-SHU. The name and signification of n~~ include both
MA and SHu, and the Kabalists maintained ,that Moses transferred
his soul to, or transformed into, Joshua. That is the pure and perfect
myth. Shu is said to be more ancient than the gods in that name
which is his of Goddess AA-UR, " the very great," that is in the
feminine form brought on from the origin of the Two Truths. One
of his names in this character is MA; he is then MA-SHU. This
character is also assigned by tradition to Moses, or MA-SHU. It is
reported by Suidas that the Heprew lawgiver and author of the
Jewish laws was Musu, a Hebrew woman. Nothing is omitted.
The epicene nature of MA-SHU is preserved in the character of
Moses in a remarkable way. In Hebrew At (.r:1~) is the feminine
form of Thou, and Attah (n.r:l~) is the masculine form. The feminine form is looked upon as being merely the masculine shortened,
although, as Fuerst says of it, " The reason for this abbreviation
has not always been discovered, mzd therefore the LXX. and Syriac
read in Ezek. 1. c. 1'1~ (with)." In Deut. v. 27 (in the original, v. 24),
the first "thou" is in the usual masculine form l'l.r:l~ (Attah); the
second "thou" is in feminine form .r:l~ (At); that is, Moses in the
same verse is described as both male and female. The listener to
the Lord is in the masculine gender, and the utterer of the word to
the people is in the feminine gender. The symbolical mouth is feminine, as the Ru and Peh of the hieroglyphics ; the primeval utterance

MosES AND . JOSHUA.

237

was by this mouth, preserved in the Hebrew. When Moses, in the

masculine character, says he cannot be the mouth, Aaron is appointed
for that purpose. Miriam likewise was a feminine mouth to Moses,!
as Ma is to Shu. "Thou blowest the divine barge off with a favourable wind in that name which is thine of the goddess Ma," 2 is said to
Shu, and the female nature of Moses is retained by a feminine THOU.
The name of Moses, then, being of Egyptian origin, we claim that it
is MASHU. It is also true that Ma-sha (Eg.) may be rendered" raised
from the water, or the water-raised." In this sense the water-reeds
and the crocodile are named Shui. In the form of~~~~ (Mashevi) we
have the intermediate between SHU and KAFI, one of Shu's names
as the Ape-a type of the god who, in one character, is personified as
the Kafi Ape ; he " has the face of a Kafi Ape; the head of hair of a
monkey, Aani." 3 By aid of the ape it may be possible to resolve into
its primary signification the Rabbinical tradition that Moses was born
circumcised.4 Such statements do not pertain to the human being,
but to the mythical; and the Moses meant is mythical. As mythical,
the statement can be read. Shu was represented by the ape, which,
according to Hor-Apollo,5 was "born circumcised," and was therefore
made a type of the priest, or rather it was a prototype, as the priests
are said to have adopted circumcision from the Ape.
Shu supports and sustains the heaven of night, that is the most
ancient earth as the netherworld of two. The Rabbins say that it
was while Moses was digging the foundations of the earth that he
found a stone on which was inscribed the unutterable name-the
stone of the seven eyes and the stars of the northern heaven, which
was succeeded by the heaven elevated by Shu and brought by Anhar.
The double lions are extant in the Hebrew imagery as the twin lions
of Judah, the young lion and the old lion that couched. "Judah is a
lion's whelp; from the prey, my son, thou art gone up: he stooped
down, he couched as a lion, and as an old lion." These are the
two characters of the lion-god in his name of Young-elder and of NEBSAATU, prince of slaughierers.
In the Chronicon Samaritanum
there is a letter from SHAUBEC, king of Armenia, in which Joshua
is designated "the murdering wolf." This is the Samaritan Book of
Joshua, considered to be a compilation of the middle ages. 6 But
it contains most ancient matter.
SHU has passed into Hebrew in his proper character of gate-keeper.
"The gate of the Tser, it is the gate of the transit of SHu. There is
the north gate, it is the gate of the door-way; or they are the doors
through which his father Tum goes forth to the eastern horizon of the
heaven (saying) to those who belong to his race." 7 Shuar (illl~) is i:he
typical porter or gate-keeper, 8 who as KoRE was SHU~R towards the
1

3
6

Num. xii. z.
Magic Pap. ix. 10.
Ewald, Hlst. ii. 39-40.

Martineau.

Magic Pap. p. 3; Records, x. 141.

5 Bk. i. 14.
Calmet on Moses.
8 z Chron. xxxi. 14.
7 Rlt. ch. xvii.j

A BooK oF THE BEGINNINGS.

east, identical in position with SHU-ANHAR, who kept the gate
through which the sun went to the eastern horizon. SHU is the
personified bringer, the turner, turner-back, and returner, the goer
to and fro, all of which meanings are found in the Hebrew ::m&.
SHUKAL is the lion, the fierce lion; SHUAL, the underworld, grave,
. pit, hell, the .!Ethiopic Siol, is the nocturnal heaven supported on his
head by SHU, as the starry light of it, its Light-in-shade. This is also
the i1~El0 or sunken land, the underworld that SHU and Joshua led up
from. The gorge of Shu is said to be the dwelling of N eith ; he is
hidden in the way of the gorge. 1 SHU is called the En-pe or
Na-pe, rendered by Birch the leader of heaven. 2 As ANHAR is
the one who ascends, and NA means to descend, the En-pe is
further the leader of heaven who descends, as indicated by the
stooping position of Shu, the bearer of the sun, and its conductor in
the descent from the solstitial height. Shu is specially pourtrayed in
the attitude and act of holding up his hands aloft and bearing the
disk of the sun above his head. A hieroglyphic legend describes
him on the abime of the heaven, on the steps of the inhabitants of
SMEN, where he "afflicts the race of the wicked on the steps of
the residents in SMEN." In the same text he is identified with Ra
and Atum.3 This portrait of Shu with hands uplifted was so well
known that in the porcelain figures the modellers have frequently
figured him with hands elevated and the solar disk omitted. SHU
holding his hands aloft and supporting fue sun, which is saluted by
eight cynocephali, typical of the region of SMEN, as he stands on
the steps of the residents in SMEN, the region of preparation, puri-fication, establishing the son in place of the father, Shu-Anhar instead
of MA-SHU, is the original of Moses on the top of the hill in Rephidim, holding up his hands until sunset whilst Joshua discomfited
Amalek in the war that went on for ever.
One of SHu's titles is SHU-KEBION, Lord of Tebut, rendering
victorious his arms. TEBUT (Tebhut) is the winged solar disk, the
sun above the horizon. The Keb is the corner, the turning-point ;
and KEBION, where SHU rendered his arms victorious, is the Hebrew
GIBEON upon which the sun stood still while the arms of Moses were
held up, and those of Joshua were victorious. The sun supported by
the arms of SHU-KEBION is in the Hebrew version up-borne at poise on
Gibeon. The word Chabion (p':lM) is used by Habakkuk 4 in the
description of the god coming from Ternan, the luminous emanations
of his hand being the Chabion of his pow~r. This has been translated
the HIDING and the tent of his power. The Egyptian KAB shows
it should be "the redoubling of his power." In Ternan, or the south,
the sun was in the very furnace and fiery-hornedness of its strength.
Gibeon or Kebion is the place of equinoctial poise and turning, the
1
3

Magical Texts, Records Of the Past, vi. 123.

Birch, Gallery, p. 22.

2
.4

Birch, Gallery, p.
Ch. iii. 4.

22.

;",:">:(',,,:;,'';;~~
}

MosEs AND JosHUA.

239

recognized place and time of standing still. " The sun stops himself
in the west." 1 He is prayed to prolong his transformation. The chiefs,
one of whom is SHu, sang " Glory to thee, arresting thy person." 2 At
this time, the standing still of the moon at the level is a fact verifiable
every harvest-moon, when the orb rises about the same time for
several nights consecutively and, as it were, stands still instead of.
gaining on the solar time.
The Hebrew Ajalon is an Egyptian name recognized as AARUNA,
a topographical place found in a fragment of the" battle of Megiddo" 3
as the valley of AARUNA. But AARUNA belongs primarily to the
celestial AARU or fields of heaven.
In the Iroquois mythological astronomy each of the four cardinal
points was presided over by a spirit, and the name of the one who
presided over the West was KABAUN. 4 At the equinox began the
great battle of the lion-gods of the north and south against the
powers of darkness which got the better of the solar god in the
west, but were utterly annihilated in the east. These two were
fabled to keep the balance or libration of the scales, the level of th~
equinox being the cross-beam, and were figured as contending on
the day of the battle between Horus and Sut, when it was "pull
devil, pull baker," bet~een the powers of light and darkness, one at
each of the two scales.
It was somewhat like the battle of the lion and the unicorn (Shu
and Typhon) fought up and down the garden; theirs being in the
fields of the AAR u. The same conflict was depicted by the Dacotahs
as for ever going on between their two gods of the north and south,
WA-ZE-AT-TAH WE-CHAS-TAH (north) and ETO-KAH WE-CHAS-TAH
(south), who battle for the supremacy of the world, and for warm and
cold weather, and will continue, like Jah and Amalek, to battle from
generation to generation for ever. 5 In this yearly'' set-to" "SHU and
TEFNUT make charms to fascinate t/ze wicked conspirators" of Typhon.
" Tefnut changes her shape into a club" in the hands of Shu, and as
he smite,s them she cries, " The cowards are upset by thy blows. I am
Tefnut, thundering against those who are kept on the earth (as the
lower region), who are amtihilated for ever." " She is like fire against
the wicked ones." '" Back, back, ye damned. Shu resists, he prevails
against the uicked ones; 6 "0 ye wicked ones, the flames of Amm-Ra
are in his members." In t!he Quiche and Hebrew VF.rsions the enemies
are driven out by the hornet. The hornet is the stinger, and the
name might be applied oO variants of the stinger. The SERKA in
Egyptian answering to the Hebrew nv,~ (Tzirgah) is the scorpion.
This may help us to understand the hornet, for it was in the sign
of Scorpio, according to the Lion Calendar, that the great conflict with
1
3

2 Ch. xv.
Ch. xvii.
4 Schoolcraft, v. 409.
Lepsius, Denk. Abth. iii. Bl. x=i. 6. 32, B.
6 Magz'cal Texts, Records, vi. rrg.
Schoolcraft, iv. 496. Pl. 4I.

A BooK oF THE BEGINNINGS.

Typhon or Am-Melek began. ORION sets soon after the rising of
this constellation. There is a scorpion goddess, SERK, connected
with the four quarters. 1 Very little is known of her. But SOTHIS
was consecrated to her, and she has the style of HERT, the mighty.
She is not an evil goddess, so that when personified in her the
scorpion is on the side of the gods.
SEKHET vomits flames against the wicked-to suffocate them. TEFNUT is like fire ; she gives her fire against them ; and no doubt the
stinging scorpion of SERK helped to drive them out. The Magical
Texts mention the "Scorpiofl, the great one of the sun, called the devouring
throat, wltichswallows." 2 The scorP,ion of the sun is of course on the
side of the sun ; and this was impersonated by SERK, who stings and
drives out the lurking enemy from their holes. Now when Miriam becomes TZIRAG (ll1'lt), the likelihood is that she takes the shape of the
scorpion-goddess SERK, instead of becoming leprous. 3 The consort
of Kepheus is the Queen of 1Ethiopia or Kush, and Moses is said to
marry the Kushite. The setting of the constellation of Cassiopeia,
the Queen of Kush, corresponds to the celestial position of the sun in
the Scorpion, and the Kushite Queen goes down. then and there to
help fight the battle in the underworld. This, in one version/ is
paralleled by the death of Miriam. SERK likewise means to end, to
be exhaled, which applies particularly to the Water of Mirian I The
other occurrence takes place where Joshua and the Dog go to spy out
the land of Amalek and the Anakim.
The Samaritan Book of Joshua contains a good deal more of the
true mythic matter than the Hebrew version. Amongst other important things, a war is described as having been carried on against
SAUBEK, a son of Haman, called King of Persia. In the Ritual
Sebek is the capturer, as the crocodile-headed deity. The crocodile
was in later times so clothe~ with an evil reputation as the type of
Typhon that SEBEK has also suffered-got mixed up with the devouring demon AM-T, the crocodile-headed. The monster SHESHSHESH is one-third crocodile. SAuimK, mn of Haman, is S~BEK, as the
crocodile of Am, the AM-T. In chapter thirty-two the speaker says,
" I have made my soul come." The soul or s~ade thus constitutes himself in the character of SHU, the Saviour, who here saves the deceased
from. the crocodiles. " My father saves me from tlze eight crocodiles.
Back, crocodile of the west (Am) i I am not gi;en to thee I Back, crocodile
of the east; I have crossed I Back, crocodile of the south; do not gore me
with thy claw I Back, crocodz'le of the nmth; I. am the light of t!te eyes!"
He is SHU. In the next chapter he asks, " Dost thou stop SHU ?"
This is the war of Joshua with Sebek in the Typhonian phase.
SHU and TEFNUT are a form of the two lion-gods fighting against
the wicked, the Typhon ian monsters, devils, giants, or bogies of the
1

Wilk. Mat. Bier. 6o, A.

Num. xii.

Records, vi. 116.

Num. xx.

MosEs AND JosHuA.

human childhood, who dwelt in darkness and waylaid the passengers
in death or by night. .

Rephidim denotes the region of gloom, terror, the dead, the giants,
the Apophis or giant in shape of the dragon.. It was at the level
called the plain, like the Egyptian RUSTA. Then and there came
Amalek, and fought with Israel in Rephidim. 1 The place is otherwise
called Massah and Meribah. In the blessing of Moses 2 we read, " And
of Levi he said, Thy Thummim and Urim be with thy Chasid (1'0n)
whom thou didst prove at Massah, and strive with at the waters of
Meribah." .The Chasid is the turner-back. Khesf (Eg.) means to turn
back and return in spite of all opposition. This was what SHU did as
ANHAR, and Moses through Joshua. On the journey there are two
particular places of trial and strife, Massah and Meribah. Meribah is
Egyptian for the celestial inundation. MER! is heaven; BAH the
inundation. In one refe~ence 3 the two are fused together ; in the
other they are apparently distinct. 4 Both are right according to the
myth. In the Rituai the two chief places of trial are in the west, and
in the crossing of the waters of Meribah one of the formulas to be
recited four times by the soul that wishes to awe the monsters, is, " I
am BAHU THE GREAT ! " 5 that is, he personates the god of the inundation (Meri). AM is the west, and at this point one of the worst
Typhonian monsters and liers-in-wait for soul~, is the crocodile, expressly called the crocodile of the west, the Ament. " Back, crocodile
of the west, livi1Zg off those who are 1Zever at rest." 6 Massah (n~~) is
the place of terror and dissolving with fear. The type of this terror
in the west was the devouring demon, called the crocodile. In Egyptian the name of the crocodile itself is MASUH/ or EMSUH. Where the
devourer as MASUH waited in the west, was the first place of trial for
.the dead, who were weighed in the scales there, by the seven chief
powers (seven devils also were there), at the arm of the balance on the
day oftrial. 8 It is designated the "ANGLE OF THE WEST/' where
Typhon as Baba the beast was the watcher. 9 Amalek is described 1
as the lier-in-wait; he is synonymous with AM (Eg.), the ruler and
devouring demon of Hades.
The crocodile as Am, or the devouring Emsuh, was stationed here
in the Ament, the region of Amalek. This is the Hebrew place of
trial, called MASSAH, or, without the point, Masah. When the
imagery is found in the Bouk of the Dead it has been rendered
more remote because applied to a sort of spirit-world; the basis,
however, is always astronomical, and the main features may be identified in the various planispheres. The Crocodile of the West, for
instance, is a constellation lying across the three decans of Scorpio
1

4
7

2 Deut. xxxiii.
Ex. xvii. 8.
5 Ma_g. Pap. Records, x. 149.
Deut. xxxiii. 8.
8 Ch. lxxi.
Birch, Dz'ctlonary, pp. 424-5.
IO 1 Sam. xv. 2.

VO.L. II.

6
9

Ex. xvii. 7
Rit. ch. xxxii.
Ch. xvii.
R

A BooK oF THE BEGINNINGs.

facing the south, on the downward road of the sun. 1 The crocodile
which fed on souls as they entered the dark river in the later phase
of the myth was the swallower of the setting stars in the earlier.
The Hebrew version is more plainly zodiacal than the Ritual, and
either it was not written for the dead, or it was rewritten for the
living.
Hor-Apollo says the Egyptians "denote a rapacious and inactive
man by a crocodile with the wing of an Ibis on its head, for if you touch
him with the wing. of an Ibis you will find him motionless." 2 In the
magical texts a crocodile, carrying a feather on its head, sits on a
particular-shaped wheel, inside of which is an uraJus serpent : a legend
calls it "the turner-of-destruction'-crocodile, that which nurtured by impurity; the great truth, burning its enemies by the entire revolution of
its hole in Karrt"-the abodes of the damned. Shu is denominated
the Repeller of Crocodiles. '' Thou repel/est the crocodile, coming out of
the abyss, in that name which is thine of Repeller of Crocodiles." This is a
type of Am or Amalek as the devourer, in. the form of a crocodile.
After the battle, "Moses built an altar, and called the .name of it
l:l)mn' }EHOVAH-NEHS (or NES)." The Egyptian NUSA is a pedestal
or stand on which the Nile was represented; a kind of throne or
seat, as the Nusa is the hinder part or back side. He erected a
NUSA for Jehovah or J ah because, as he said,. it figured his throne
or seat, he who, as god of the hinder part (which was shown to
Moses), the lower region from the west downwards, warred with
Amalek from generation to generation, or. from time to time continually. The Egyptian TERU, time, denotes the two times of
the circle in which the battle was fought frotl1 year to. year. In
connection with the Nile-stand or NusA it may be noted that
the J AD (Ex. ii. 5), stands for one side or bank of the Nile. Also
one of the titles of Shu is connected with the stand which in one
form is the N usa. " Thou comest here upon thy stately sta11d, in
that name which is thi1ze of Being zn thy Stately Stand." 3 Shu was the
stand, altar, Nusa, or hand which uplifted the sun and figmatively
supported the solar god, whereas Moses is said to have reared an
altar or stand. There is the same choice of stand or standard in the
Egyptian AM-AAT as in the Hebrew NES.
The wars of the Lord are also found in the fifth chapter of the
Book of Judges, as the subject of Deborah's song, which is a very precious page of the Hermean lore, and indeed one of the few fragments
in the early books of the Old Testament which possess any intrinsic
value. That these are the wars in heaven is shown by the kings who
came and fought. "They fought from heav:en; they were the stars
in their courses that fought against Sisera." 4 In this version the river
that takes the place of Jordan, the Red Sea,. the Vaheb of Suphl
1
3

Drum. Pl. 2
Magic Pap. p. ii.

.j..

B. ii. 8r.
Jud. v. 20.

MOSES AND JOSHUA,

243

or Pool of Pant, is the Kishon. "The river Kishon swept them away,
that ancient river, the river Kishon ; " Deborah sings the song of
triumph instead of Miriam or Tefnut, and Barak the lightener is
the hero in place of Shu the Light-in-shade. Sisera may be paralleled
with the SHESH crocodile, and with Saubek, or the original of all,
the Crocodile of Darkness, whose image is figured across the west,
the place of execution, where, in the Hebrew myth, Sisera is cap-tured and executed. There is an Egyptian version of the myth, in
which the woman is the subduer of the evil one. Isis is depicted" in
the act of piercing the head of a serpent. In other pictures it is the
crocodile, Shesh, whose head is being speared, as in the vignettes to
the Ritual, and according to Diodorus it was Isis who subdued Typhon
at the battle in An (Ant or Antceus) in the north. The piercing of
the Shesh by the woman takes the shape of the nail driven through
the head of Sisera by ] ael.
Moses was. only to see the hinder orbackward part belonging to
the God, the "AKAR." This, when applied to a personified deity,.
is repellant and needlessly gross. But that is not the meaning. The
Akar, in Egyptian as well as Hebrew, is- the Hades, the lower region,
left side, hinder part, west and north. The Au-kar is the nether place.
Moses, as conductor, was only to see the Akar; except in a glimpse
of the promised land on the mountain-top, he was not to behold the
glory of the Lord in front, nor see the s~n upon the horizon of
the east.
The general idea in the " Book of the Hades " is that the earth in
the west opens and swallows the sun, the gods, and the souls that
accompany the luminary below. The goddess Athor, regent of the
western regions, received the dead in the west as the spotted cow.
The west is also designated "tke good west (wko) holds out her arms
to take thee." 1
At sunset the earth is said to stretch her arms in the western
horizon to receive the god in the embrace- of his mother, and in the
Mesak or breeding-place he prepares the fresh generation for his new
birth next morning. The same process applies to the annual sun.
"Oh, enter (or issue from) the east. Come from the belly of thy
mother."~

The QORAK of the Psalmist belongs to this AKAR of the underworld, and this is the place said to have been made by Moses, who
dug a deep pit in the land of Gad, in which he confined the evil
demon KARUN, who was only permitted to issue forth and plague
the Israelites when they sinned. 3 KARUN is the Arabic form of the
Hebrew QORAK. In Egyptian Kar-un would denote a being of the
Kar or hole. There is such a being in the Ritual, called AKAR, the
viper of Typhon.
Moses was the typical lawgiver in Israel, and the astronomical
1

Rit. ch. cxlix. Vignette.

Book of Hades.

a Pirkl\, R. Eliezer, C. xlv.

R-2

244

BooK oF THE BEGINNINGS.

character of the lawgiver spoken of in the blessing of Moses can be

shown by reference to an Egyptian planisphere. " Of Gad he said,
Blessed be he that enlargeth Gad; he dwelleth as a lion, and
teareth the arm with the crown of the head," and "he provided the
first part for himself, because there in a portion of the lawgiver was
he exalted, and he came with the heads of the people, he executed
the justice of the Lord, and his judgments with Israel." 1 It is the
same typical lawgiver 2 in another passage, "The princes digged
the well, the nobles. of the people by (the direction of) the lawgiver,
with their staves." And in another of these most ancient fragments
to be found in the Hebrew collection it is said, "The sceptre shall not
depart from Judah, nor a lawgiver from between his feet, until Shiloh
come." 3 The name of this lawgiver is derived from the Hebrew
CHEQ, a decree or thing appointed and established, a limit, bound
or boundary, a circle, a law. Cheq is identical with Khekh, the collar,
and Khekh, the whip-symbol of rule and the ruler. The Khekh
is also the balance or equinox, where the circle was completed.
The first law-giving depended on recurring cydes of time, and certain
stars and constellations were the celestial lawgivers and angels.
The Khekh of the equinox was ruled by the lion-gods, Shu and
Anhar, or Shu in his two characters, who pulled at the ropes of the
scales until Horus, the coming Shiloh, had conquered Typhon. 4
Drummond showed from his point of view that this Lawgiver in
Israel was the const~llation of Kepheus, king of }Ethiopia, _or
Regulus, who is represented as a man with a crown on his head
and a sceptre in his hand. In the description of Gad it is said he
d welleth as a lion, and teareth the arm with the crown of the head.
Kepheus, the crowned and sceptred Lawgiver, according to Cqlumella,
rises on the 7th of the Ides of July, and in the course of a few days
he comes to rise under the sign of the lion, and continues to be the
paranatellon of Leo, until the sun enters Scorpio. Drummond was
right so far, but had not the Egyptian origines for his court of appeal.
The Arabians called this constellation both CHEIC, the ruler or lawgiver, and Keiphus. Now, when the sun was in the sign of the lion,
Kepheus was visible very low down in the northern hemisphere, at
the same time Leo was hidden in the solar radiance. Thus Kepheus
took the place of Leo as guide of the sun, or indicator or lawgiver,
the Regulus in person, as the paranatellon of Regulus the star (CorLeonis) in the lion, and, being so low down in the northern hemisphere, he may be described as seen under the feet of Judah or the
lion. In one Egyptian planisphere reproduced by Kircher, the figure
of Shu-Anhar, as Kepheus, fills all three decans of the Waterman.
He wears upon his head the two ostrich feathers which read MA-SHU ;
in his stretched-out right hand he holds the sceptre or rod, and in his
I Deut. xxxiii. 20.
a Gen. xlix. ro.

~
4

Num. xxi. r8.

Rit. ch. xvii.

.'

MosEs AND JosHUA.

2 45

left he grasps the ARROW. He is pourtrayed in his marching martial

a~titude, and, as a paranatellon of the lion, is' literally the Lawgiver
between the feet of the Lion of Judah. 1 Kepheus, the lawgiver, be
it understood, has two stars. One is Regulus, the heart of the lion,
the other, the northern constellation.
The Chaldean astrologers predict that if the star of the great lion
(qy. the great star of the lion, i.e. Regulus) be gloomy, the heart of the
people will not rejoice. That was pne type of the Lawgiver.
In their astronomy the sun was designated the star doubly great
and doubly little. He was the doubly-dependent on Regulus, 'for
Regulus marked the solstices in the Sign of Leo and Aquarius.
The sun was the doubly great with Regulus in the lion and the
'doubly little with Regulus in the Waterman. Thus Regulus was
the double support of the sun in its two extreme aspects ; he
was represented by Kepheus or Shu-Anhar, and the dual form
of the lion called the twin lion-gods. Here we have one of those
things which tend, at first sight, to make Asia look older than
Africa; the oldest forms of words being frequently found outside
of Egypt. Nevertheless this is the superficial view. Language
had gone on developing and modifying more in thai: land after
the migration, that is all. It is evident to me that Kepheus or
Kefu is the lion-god Shu, and his name of Shu is the worn-down
form of Kefu. We know that the feather Shu is found with the
value Khu, and the U is the earlier FU. Shu can be identified by name
with Kepheus in his character of Kafi, the Ape. Also Shu, who appears
in the Persian sphere with a crown upon his head, is depicted in the
monuments bearing on his head the hinder part of the lioness called
the Khepsh,.and this symbol fuay supply the name of Kepheus.
The Khepsh denotes the north, the hind-quarter, the Heaven supported
by Shu. Mars was the planetary type of Shu, and the Twins of the
Zodiac are the sign of Shu in the dual character of Shu and his sister
Tefnut, a form of the lion-gods as male and female, but no explanation has yet been offered of the constellation Kepheus being one of
the types of Shu. This belongs to his Sa bean and pre-solar character
as the son of Nun before he became Shu-si-Ra. He had a dual solstitial function earlier than that of ruler of the equinox, and he can be
identified astronomically as the God of the North who rises figuratively
under the lion and is a ruler of the south, the two characters corresponding to the upper and lower lands and heavens.
.
When the sun was passing through the sign of Aquarius the
constellation Kepheus, or Regulus, arose with his consort, Cassiopeia,
Queen of ./Ethiopia, as the attendant of the sun through the abyss.
The sun is said to be "forced along by the conducting of Shu." 2
"Shu is the conqueror of the world in Suten-khen" the celestial
1

Drummond, Pl. 3

Ch. xviL

. I

A BooK

OF THE

BEGINNINGS.

Bubastis, the royal birthplace, and the great chief in An, another
name of the solar birthplace.
In the lower heaven was the place of judgment in the northern
quarter, which included the sea-goat, waterer, and fishes. And of
Gad it is said he provided the first part for himself; a portion of the
lawgiver, or ruler of the north, that is, Gad occupied the first part of
the northern quarter, the first of the water signs. The stars of Gad
are still found in Capricorn, the sign called Gadia by the Chaldeans,
Qadi by the Syrians, Giedi by the Arabians. Rabbi Solomon and
others state that Capricorn was the sign of Gad in Israel, as is shown
by his being ceiled or celestialized in the first portion of the lawgiver,
Kepheus. The W elf celebrated 1 was evidently in the portion of the
lawgiver that began with Capricorn and ended with the Fishes. The
Well answers to the Pool of Persea and water of life to be found
in the Waterer or in An (fish) of the final zodiac. The Lawgiver was to remain until Shiloh came. Shu was the support of
heaven until the sun-god was reborn from the abyss. Then the
Osirian, in the character of the young god, at this point says, "I teli
the great whole of Shu." 2 This being the place where the duality of
Shu, and of Osiris respectively, became unified ; the place of the afterbirth. The Egyptians, says Plutarch, celebrate the festival of her
(Isis) afterbirth, following the vernal ~quinox.3 The afterbirth was
the second Horus, the Egyptian Shiloh, or Sherau, the adult son,
with the determinative of thirty years of age. One meaning of the
word Shiloh (n~l!i) in Hebrew is ''the afterbirth." The Shiloh, or
Sherau, the adult son, was the younger Horus or the one who came
with peace. In the solar myth of Atum this imagery is equinoctial;
the Shiloh was born at the vernal equinox. But the Egyptian sacred
year began in July with the sun in the sign of Leo, and it is there in
the Egyptian planisphere that the symbolism of Jacob's description
is visibly present. The Shiloh was to come, "binding his foal unto
the vine, and his ass's colt unto the choice vine; he washed his
garments in wine and his clothes in the blood of grapes, his eyes
red with wine and his teeth white with milk."
The imagery is extant in the sign of Leo, where there are two
lions and a whelp, together with the figures of an ass bridled and a
man leading a horse to tether it to the Vine, a constellation found in
Virgo with branches reaching over into the sign of Leo. 4 The vine
and wine (Arp) are synonymous with the Repa,, the heir-apparent,
the gracious child Horus, who was conceived of the virgin mother, on
this side of the Zodiac, as the branch of the vine, or the grapes, to
be reborn of the genitrix in the sign of Pisces on the opposite side.
The vine or tree constellation is figured in the three decans of Virgo ;
the virgin goddess bears seven ears of corn, and it may be noted in
1

Num. xxi. 17.

Of ~sis and Osiris.

Rit. ch. lxxviii.

Drummond, Pl. 3 and 16.

MosES AND JOSHUA.

247

pass1ng that there is or was a fresco in the church Bocca della Verita
at Rome, in which the goddess Keres was pourtrayed shelling corn,
with Bacchus squeezing grapes to provide the elements of the
Eucharist for a table below. 1
.The dual character of the lion-god Shu or Kepheus is represented by the double lion of Judah, and it is now suggested
that this dual lion of Judah is identical with Shu and Anhar, and
with Kepheus, who is represented as the lawgiver, by the star
Regulus (Cor-Leonis), in the lion, and by Regulus the constellation Kepheus in the north, who brought in the solar Shiloh or sun
of the resurrection at the time of the summer solstice, as Tammuz,
Duzi, Adonai, or the child Horus, and the Horus of the resurrection
or of Easter at the vern_al equinox. According to the Hebrew law,
no man was allowed to enter in at the south gate of the Jewish sanctuary, that being the gate of entrance for the Lord.~ The gate of
the south was at the beginning of the Egyptian sacred year, with
the sun in the lion, or, in another calendar, in the crab ; not at
the. place of the spring equinox with the month Nisan. The gate is
made eastward by the Prophets on behalf of the Repa, or prince, who
was Horus REDIVIVUS. These two points in the south and east are
indicated by "the Lord came from Sinai" (and) "shined forth from
Mount 'Paran;" 3 also," God came from Ternan (or the south) and
the Holy One from Mount Paran." 4
The birth of Moses is associated with tile lion in Hebrew
tradition.
Albiruni observes that the birth of Moses, according to the report
of the Jews, must have coincided with the rising of the " tooth of
Leo" and the moon's entering the "claws of Leo." " Cor-Leonis,"
he says, "rises when Suhail (i.e. Canopus) ascends in Alhij~z, Suhail
being the forty-fourth star of Argo Navis, standing over its oar." 5
Moses can also. be identified with Regulus and Kepheus the lawgiver, by means of a description in the book of Isaiah. 6 " Then he
remembered the days of old, Moses (and) his people (saying), Where
is he that brought them up out of the sea with the shepherd of his
flock '!" The " Shepherd of the Heavenly flock," the Babylonian
"SIB-ZI-ANNA" is, according to M. Oppert, the star Regulus.
Other Assyriologists say it is a name of Mars. It may be both,
as Mars is also the planetary type of Shu, the Egyptian heavenbringer.
Again, we shall find the character of Shu represented by Moses,
who is the registrar of the different stations in the wilderness, 7 and is
1
~

Conway, Demonology and Devil Lore, v.

Miskna, Treatise xiv. ch. iv. 2.

s Deut. xxxiii.
6

2,

p. 245
4

2.

Hab. iii. 3

Chronology of Ancient Nations, pp. 345 and 347. Translated by Sachau.

London, 1879.
6 lxiii. 11.

N urn. xxxiii.

2.

BooK oF THE

BEGINNINGS.

credited :with being the inventor of the divisions of lands, 1 that is

primarily in the chart of the heavens. SHU is the EgyP-tian word for
the division of land; the Shut or Sheft being a section. The earliest
division is that of Shu, light and shade.
As before said, the feather of Shu reads both Ma and Shu, light
and shade; he being a god of light and a light in shade. This dual
personification is marked in Moses. Nothing proves his identity with
Shu (light-and-shade) more than the d!'!scription of his changefulness
from light to dark, from glow to gloom.
Before Joshua takes the place of leader Moses is the light-and-shade
in one, and changeful in appearance as the feather, or the sheen of
shot silk. In the A. V. and other Protestant versions 2 Moses is said
to have put on a veil,. in order that he might hide the splendour
reflected in his face from the divine presence. The Seventy and
the Vulgate represent him as putting on the veil, not whilst he is
speaking with the . people, but afterwards, to hide, not the glory,
but its vanishing away, and as , wearing the veil until he
returned to the presence of the deity, and the splendoU:r had once
more visibly rekindled. "When Moses went in before the Lord
to speak with Him he put off the veil until. he came out." "And
Moses put the veil upon his face again, until he went in to speak
with Him." 3 The character permutes and alternates like that of
MA-SHU.
The astronomical chapter 4 of the twelve signs or twelve tribes in
which the desc;ription of the lawgiver occurs precedes the death or
disappearance of Moses. He is said to ascend Mount Nebo, whence
he vanishes. In the mapping out 5 N ebo is in the territory assigned
to Gad. The passage 6 reads literally, with the English put backwards to parallel the Hebrew,
~~~1:!
i'i'M~
ni'~M
t:lW
. 1.::1
~.,
n,l!iN'1 N.,l~
the distinguished one I the Law.giver I the acre of I (was) there I because I for himself I the first I And he saw
[or the field]
part

The Rashith or point of commencement for Gad was identified by

means of the Lawgiver, because it was in the first part of his area
or field. The " fields of the Aahru " (Eg.) is an expression for the
celestial divisions. The sign of Gad is the Goat, and in that was
the supposed burial-place of Moses, identifiable by means of Mount
Nebo in the land of Gad. 7 The Nebo, where Moses dies or transforms into Joshua, answers well to the Mount of the double earth,
the Mount of Nub-Tata an Egyptian god. The place of Nebo can
be identified in the Hermean Zodiac, where the Goat is Anubis,
2 Ex. xxxiv. 33.
Artapanus. Euseb. Prrep. Ev. 9 27.
4 Deut.xxxiii.
5 Num. xxxii. 3
Ex. xxxiv. 35
6 Deut. xxxiii. 2I.
7 The present writer regrets that he is unable to find room for a section in which
the stations and districts of the Israelites are compared with the chart of the
heavens, more particularly the Hindu, Chinese, and Arabic chart of the twentyeight lunar mansions.
1

MosEs AND JosHuA.

249

one of whose names is Nub (Sut-Nub). Also Capricorn, the sign

of Sut-Anubis, was called the domicile of Saturn, the star of Israel.
The great dog was a type of Anubis, one star of which constellation
was called the star of Isis, and Anubis in the Goat rattles the
sistrum of Isis. 1 Now in the lion-calendar, when the sun entered
the sign of the Goat, the great dog and the dog Procyon were both
setting. Here was the grave of the Lawgiver, whether called Kepheus
or Moses. Here Kepheus was no longer visible; it was the time of
his transformation, or descent, for the constellation Argo sinks beneath
the horizon when the sign of Capricorn arises. The pilot, who was
Shu, in the forepart of the boat, and the rudder, are visible in Egypt.
Shu-Anhar is the god dwelling in the divine barge or Argo, who
stands at the prow to strike the Apophis monster of the darkness
and the deep, and who, in his triumph, darts his spear against the
serpent, when it rears its head to swallow Ra. Nebo, being in the
first water sign, also marks the two truths of land and water as they
are indicated in the Persian sphere at the place of the equinox in the
Scorpion. Nebo is in the plains of Moab. Mu-ab, as Egyptian,
reads, "opposite the water." The place was opposite the water
which Moses did not cross. He was buried on the boundary. The
picture of the devil disputing with Michael about the body of Moses2 is
curiously like the dispute and settlement of the boundary of An between
Sut (Satan) and Hqrus, in the Inscription of Shabaka. When the Sun
arrived at the place of the western equinox it entered- the domain
of Typhon. It was there that Typhon tore Osiris into fourteen parts
-the fourteen lunar houses answering to half of the zodiacal circle.
No one knew where Moses was buried, but the devil claimed possession of his body, and contended for it with Michael, as Typhon
contended with Har-Makhu, Har of the two horizons or of the
equinoctial balance, level or plain. At the autumn equinox, our
Michaelmas, the dip of the scales was in favour of Typhon.
In the Mythos the sun is received at evening or in the autumn
by the Goddess Hathor at the mountain of the west. She is the
habitation of Har, the son. The god re-enters her womb to be
buried and reborn. This, too, was the burial-place of Moses, who,
the Scripture says, died in the land of Moab, AL PHI-JEHOVAH
(nw-~El-,11). PHI, of course, denotes a mouth, and the PEH (Eg.) sign
of the female hinder-part will explain the rest. He entered the
mouth of the Void, the Bahu, or Peh of the north, as the sun entered
the Peh or Khepsh, carried on the head of Anhar, the Akar or Pit,
said to have be.en dug by Moses.
"The mouth of the well has swallowed him up " is a Hebrew saying
of the underworld. The well is the Tepht (Eg.), the void or abyss,
and the mouth of ] ehovah as the feminine divinity may apply, the
horizon or RU being the mouth, but the m~uth of the male god can1

See Plate.

Jude, ver. 9

A BooK OF THE BEGINNINGS.

by no means supply a figure of the entrance to the und.erworld.
The goddess received the sun, the sun stood still. Moses was buried
in the west, opposite to the water, or in the first water sign, and in a
famous Hawaiian legend of Hiaka-i-ka-poli-o-Pele we find the goddess
as the one of the two divine sisters who receives the sun-" i ka muli
o Hea "-over the pool or estuary of Hea I It is related that when
HIAKA went to the island of KAUAI to recover and restore to life the
body of LOHIAU, the lover of her sister PELE, she came to the foot
of the KALALU mountain shortly before sunset, and on being told
there would not be light long enough for her to ciimb it and get the
body out of the cave, she prayed to her gods to keep the sun
stationary until she had accomplished her purpose. The prayer was
heard, the suri stood still ; she climbed the mountain and received the
body. 1
The Abyss in this myth is the EsTUARY OF HEA, the same as in
the Assyrian Cosmogony. The two sisters are likewise the same as
in the Egyptian mythos. In the invocations of Isis and Nephthys
Isis says to Osiris, ''I am thy double sister." Ra joins himself to
his double mother. 2 One of the Ptolemies calls himself the beloved
of the double (divine) mother, otherwise the two sisters.
The passage of the sun in the Goat was marked by the temporary
setting of the river of Aquarius. Hence, perhaps. the fable of
crossing the Jordan dryshod. Next month, when the sun entered the
sign of Aquarius Kepheus again rose, and the Lawgiver was visible as
supporter of the heaven. This is Shu-Anhar with the Khepsh on his
head, the type of the hinder part and sign of attainment, of reaching
and arriving.
This re-arising of Kepheus corresponds to the nJle of Joshua
after the death or transformation of Moses. " The permutation or transformation of Israel," says the Kabala Denudata, 3 ''is
Mashu:" the true doctrine. The God of the Asar was represented
by the transforming twins, Moses and Joshua, Moses being here
recognized as the one through whom the Deity was dually manifested. " I am the great whole of Shu," says Osiris in the Ritual.
The Hebrews gave the prominence to Moses. In the Ritual the
sun of winter is said to transform into a cat. - " I am the great Cat,"
says the Osirian, "which is in the Pool of Persea, in Annu, the night
of the battle made to bind the wicked ; the day of strangling the
enemies of the universal lord there, the great cat -which is in Tattu,
in the Pool of the Persea, placed in Annu, is the sun himself, called a
cat. For it is like what he has done ; he has made his trjnsformation
into a cat. 4 OR it is Shu making the likeness of Seb,''- (Time). Shu
was the earlier lion-god, and his was the true transformation into
the cat-lion or leopard. In heraldry the leopard represents those
2 Obelisk of Hatasu.
1 Fomander, v. i. p. IQO.
3

ii. 305.

Ch, xvii. Birch.

.
'

MosES AND JOSHUA.

warriors who manifested the utmost boldness and suddenness in attack ;
the promptitude of power is typified by the leopard. Our English
lion is drawn leoparded like Anhar : it is the lion of the north.
Further. a young lion is called a cat-lion, and it was in this region
that the sun was catted or brought forth as young. Here Anhar
becomes the lion-supporter of. the sun, on the opposite side of
the shield to that of Shu, and as the sun in Anrutef most needed
support, Anhar was made the. great hero of the twin lion-gods who
conducted the sun up out of the very pit.
The total of all that we are here contending for is confessed in
the name of the veil with which Moses concealed his face. It is
the nco, one Hebrew rendering of MA-SHU, the Two Truths, the
light and shade of the feather. Nowhere in the Hebrew writings
is a veil called MASUR or MASHU, except the one worn by Moses,1
. "and this MASHU as a veil," says Gesenius, "cannot be explaihed
on philological grounds;'' as the reader will see, it can on the
mythological grounds. The MASHU represents the permutation of
Ma changing into Shu, or the passage of the sun into the domain
of Shu, the shade and veil ; this the Ritual designates " making
his trmzsformation." 2 MASHU (Eg.) means to turn, just as the
changing of Moses is indicated by the MASHU, called the veil.
In the Avesta there is a mountain named USHIDARENA said
to possess pure brightness-the glory . and kingly majesty wherewith Yima the first man was endowed until his fall. From this
mountain the fabulous kings descended, and it is a Parsee doctrine
that kings and rulers originally came down endowed with a peculiar
brightness from heaven.
So when Moses came down from the
mount the skin of his face shone with such splendour they were
afraid to come near him. 3 In keeping with this symbolism of Shu
and Anhar, light and shade, are the instructions for building the
arks or tabernacles (i1;:)0) for the Feast of Tents celebrated on the
fifteenth of Tizri, the first month of the civil year.4 We learn from
the Mishna 5 that a Succah or ark was not valid unless it conformed
to certain rules, or as the words are, " which had more sun than
shade." It was to be erected .equally in sun and shadow; the part
open to the rays of the sun was to exactly balance the shade of the
covering, because it was emblematic of the equinox, the balance of
light and shade, the level of the two heavens of Shu and Anhar,
Moses and Joshua, or Ma-Shu. This ark was likewise the Double
Abode of Ra, which was typified by Ma-Shu, the light and shade in
one personificaJ:ion. The dual meaning of Shu's name as Light and
Shade is reflected in the legends that_ tell of Moses being the first
2 Ch. xvii.
Ex. xxxiv. 33, 34, 35
~ Ex. xxxiv. 30.
The Jews celebrated their New Year's -Day in London, in the year 1876, on the
.
17th of September, and in I88o on the 6th of September.
5 Treatise, Succah, ch. i.
1

BooK

OF

THE

BEGINNINGS.

teacher who set up gnomons to measure the light by the length

of the shadow as a mode of time-keeping. Shu, as the father of Seb,
is the progenitor of Time.
We have now arrived at the point of time and place where the
scene of transformation occurs-at the time of the winter solstice (in
the Ram calendar), the turning-point of the lower heaven. Shu
does not die : he makes his transformation into Anhar. Moses passes
into or permutes with the character of Joshua. Not until he has
obtained a glimpse from Pisgah as did Shu, if we may judge by what
the Osirian says in this place: " The Osiris has seen th.e sun born in
the star, at the thigh of the great water/" 1 that is, seen it pass into the
keeping of Anhar or Kepheus, who takes up the conductorship noosein-hand, or with the later sceptre of the lawgiver.
In the Ritual the stars or planets are described as hauling the sun
along with ropes, the ropes having a noose to them. When the
winter sun was low in the nether world by night, or in the winter
signs, men looked up at the starry movers through the heavens that
retained all their light in their 1ustre, and never slackened in their
speed, as did the sun ; and their thought was, " Pull him along, you
glorious goers through the dark. You swift-winged Mercury and bloodred Mars, haul away at the ropes of the sun." "0 conductors OJ
the bark of millions of years I led through the gateway, clearing the
paths of heaven and eartlz ; accompany ye tlze souls to the mummies.
Your hands are full, bearing your ropes, your fists holding the coils." 2
Again, the Osirian, or soul of the deceased, says, "I make the haul oj
thy rope, 0 sun." 3 "I do not fall at the towing of the sun." 4
One starry image of Shu was Mars marching with his noose in
hand and forcing the sun along; for the Ritual 5 says, " The sun is
forced along by the conducting of Shu, who gives blasts offlame from his
mouth." Shu, then, with his noose is identifiable with the Sun-Catcher
of the Maori, Polynesian, and North American Indian myths. The
myth of catching the sun is that of measuring time. Until the revolving
orbs were tethered, or time was spaced out, there was no reckoning for
men to go upon.
In the Mangaian legend MAUI (the Egyptian alter ego of Shu)
set about tethering the sun to regulate his movements and time him.
He plaited six royal nooses, and placed them at six different apertures which the sun passed through on his path, and eventually
caught him and held him tight, and fastened the end of his rope to
a rock. Ra agreed that in future he would not hurry through heaven
so furiously fast. Maui slackened the nooses, but Ra still wears them,
and they may be seen hanging from the sun at dawn and evening. 6
The same story is told in the Samoan Islands. There was a man
who set himself to build a house of great stones, to last for ever.
1
4

Rit. ch. xvii.

Ch. cii.

2 Ch. lxxxix.
3 Ch. xxxix.
Ch. xvii.
6 Gill, Myths and Songs of the Pactjic, 61-2.

MOSES AND JOSHUA.

253

But he could not get it finished, the sun went round so fast. At last
the Itu, or Atua, caused the facehere creeper to grow. With this the
man made a noose and caught the sun. Then he built the house. 1
The Ojibwas havt; the same tale of catching the sun in a noose of
red metal cord. When it had been caught, the animal world was
in a state of consternation. The dormouse at last nibbled the cord
in two, which set the sun free. 2 The Dog-rib Indian legend makes
the mole the deliverer of the ensnared sun.
In the Ute mythology the passage of the sun across the heavens in
its appointed course is described as being the result of a fierce conflict between TA-WATS, the hare god, and TA-VI, the solar god.
Once on a time, or rather before time was, the sun was accustomed
to roam the earth at will and without bounds. At one period he would
come so near to men that they were scorched ; at another he concealed himself in a cave, and they nearly perished during the long
night of his absence. Then TA-WATS took the matter in hand, and
determined to subdue and tether the erratic solar god. After a long,
long journey, he came to the edge of the earth and waited patiently
for the wayward Deity. \!\[hen the sun arose TA-W ATS aimed an
arrow at his flaming face, but it was dissolved by his burning breath
before it could reach him. He shot arrow after arrow all in va,in,
until one only remained in his quiver. This was the magical arrow,
never known to fail. This he baptized in a divine tear, and shot it.
The arrow struck the sun full in the face, and the wayward god was
conquered. He was now compelled to appear before the gods in
council to receive sentence. This council condemned him to travel
across the firmament until the end of time, in one appointed and
determined course, by which decision the days and nights, the seasons,
the years, with their lengths and recurring periods, were established
for ever according to the solar chart.3
In addition to identifying the tetherer of the sun with Maui (Shu),
it may be noted that Wat is an English name of the hare; SKHAT
in Egyptian. The hare-headed Kukufa sceptre is a most ancient
emblem of sovereignty, and it bears on it the feather of Shu.
The Vignette to the Abode, chapter cl. of the Ritual, shows a hareheaded god with bow and arrows. The arrow is still another symbol
of Shu; one of its names is the Kesr, the turner-back, and it keeps
its character in the Ute myth. Also the Divine Tear is an Egyptian
type of creative power.
The bow of Seb is the circle of time, of starry time. The first
drawer of this bow, and maker of the earliest circle of time, was the
Great Bear. By aid of these facts we can interpret the tradition of
the Laps, who relate in their mythological epic the feats of Pawin
Walpole, Four Years ln the Pacific, ii. 375
Schoolcraft, Oneota, p. 75
a Prof. J. W. Powell, in Nature, Jan. 29, 188o.
1
2

---.

A BooK oF THE BEGINNINGS.

254

'

Parne, the mighty hunter and bowman, an obvious form of ShuAnhar, also called like him the "Son of the Sun," as well as the offspring of Kalla. This Nimrod of the far north is represented as
hunting along with his fellow giants, and using_ the Great Bear for
his bow. With this bow he pursues and tames such celestial stags
as Jupiter and Venus, the "colour-changing hind," in the constellation Cassiopeia. .The bow of the Great Bear was the primordial bow
of Seb, or time, the first circle of the year. By means of this the
primitive observers could reckon the number of years in the revolutions of Jupiter, Venus, and the other planets, which enabled them to
establish planetary time. Thus Pawin Parne drew the bow of Seb in
its primal shape ; and the bow with which he tamed Jupiter and
Venus was a type similar to the noose of Shu, who made the " likeness of Seb," and of thefacehere loop in the Samoan mythos, with
which the sun was tethered, so that the proper reckonings could
be kept.
The connection with Cassiopeia shows the relation of P AWIN
PARNE to Kepheus; who was her consort. Also, the bow identifies
the lion-god Shu. "I am the lion-god coming forth with a bow ;
what I have shot at is the eye of Horus." 1 That is PAWIN PARNE
and Ta-Wats in one. In the Egyptian texts RA, the sun, is called
"the Runner which no one is able to catch in the morning of his
births." The sun is the runner or racer in the Psalms, when he issues
from his chamber like a bridegroom rejoicing as a strong man to run
a race ; to which image the author of Primitive Marriage might have
pointed as another iilustration of the races run at the capture of the
bride for marriage. The first tethered time-keeper was KEF (the
hippopotamus), and KEFIU (Eg.) means the tethered.
Tethering the sun and building the house are forms of arranging
the twelve _signs. Shu presides over six of these signs down which
the sun hurries, and is represented as being impeded in his course by
the six nooses of Maui. The Egyptian Maui is the god of the six
descending signs. Six nooses in the hieroglyphics read six months.
We thus recover the primitive meaning. Shu is depiCted as holding
up and staying the sun in its downward course ; Anhar as forcing it
along in its ascent by means of the noose in his hand.
It must not be thought that the Israelites or Solarites are absent
from the Egyptian myth. ANHAR does not only conduct the sun.
In the creation by Ra, Nun, the father of Shu, says : "My son Shu, thou
shalt do.
thy father in his creations. My son Shu, take with
thee my daughter Nut, and be the guardian of the multitudes which live
in the nocturnal sky, put them on th; head and be their fosterer." 2
That is a metaphor for bearing them up. " I establish, as inltabitants,
all the beings which are suspended in the sky, the stars." "I assemble
and give the possession of these multitudes of men."
l

Rit. ch .. cxxxii.

Records, vi. I05II2,

-~-

-::----.--r

MosEs AND JosHuA.

2 55

In these passages Shu is bidden to support Ra by guarding the

multitudes that dwell in night or live in the nocturnal heavens; that
is in Hades, or Sheol. These transactions were solar and Sabean at
first, and secondarily a spiritual sense was read into them, ~ut they
were never supposed by the initiated to be human and historical. That
notion was a legacy bequeathed by later error to still later ignorance.
Shu (Anhar) is lord of the sanctuary or tabernacle of the
god. The Hebrew Joshua is the son of Nun and minister of the
tabernacle. He has the care and custody of the sanctuary in which
the God of Israel has, like RA, resolved to be lifted up and carried.
The Samaritan name of the Messiah, according to De Sacy, signifies'
the "Returning One ; " 1 and J uyn boll 2 supposes that the Messiah was
called by this name because he was regarded as the returning Moses.
MASHU (Eg.) or MESHU means to turn back, return. The night of
the last day of the old year, and the evening meal of the first day of
the new, were called the MASIU. MESSU was a name of the typical
Prince- of lEthiopia corresponding to Kepheus, and therefore to Shu,
in his character of the " Returning One." Joshua is the Messiah or
Saviour, as the returning Moses.
The first words addressed by J ah-Adonai to Joshua are, "Moses,
my servant, is dead ; now therefore arise, go over this Jordan." 8
In Egyptian Jordan is Iarutana, i.e. the river that divides. Joshua
leads the. Israelites across the dividing river; they pass over on
dry ground, and twelve stones are erected as a memorial in Gilgal,
on- the other side. Then Jordan returned and overflowed his banks
again, just as the river of the zodiac re-arises in the train of
Kepheus and his consort the Queen of lEthiopia. In the chapter
of opening the back-doors and coming forth at the back of the
heaven, it is said : " SHU has opened the gate. I have come
forth with a rush. I have gone forth, I have gone into the cabin of
the boat of the sun." 4 SHU opening the gate for the passage of
the Iarutana is identical with Joshua leading the Israelites over the
Jordan. The Osirian enters the boat, or ark of the sun, and crosses;
he prevails over the waters, streams, pools. - When the ark is brought
to the edge of the Jordan, the waters divide for the host to pass
through. In other words, they realize their name of IARU-TANA,
the dividing river of Egypt. "The Osiris does not arrive from the
other side deceived (or does not go obfuscated) when he has gone
round the heaven at its southern shoulder SPYING that to the Osiris are
given the winds of the blest, to 'eat and drink the food of those belonging
to the sun." 5 He has spied out the land of promise and plenty
beforehand, and is not deceived, having " Thousands of food and
drink off the tables of his father/ oxen, bulls, red cattle, geese and
ducks." These, like the Hebrew milk and honey, were sacred types
1

Notz'ces et Ex-traz'ts.

Josh. i.

2.

Ch. lxvii.

" Chron. Samarz't. 52.

Ch. lxix,

A BooK OF THE BEGINNINGs.

oCabundance and offering. The spying out of this land was from
the turn of the southern shoulder of the heaven.
Now when Moses deputed Joshua to spy out the land of Canaan he
sent him up into a mountain . southward to spy out whether the
land was fat or lean. This answers to the southern shoulder of the
heaven, from whence the Osirian spies out his land of the table,
Hept, of the sun, piled with plenty. Joshua was accompanied on his
journey by Caleb, the dog, and eleven others. These are, probably,
the " Dogs of Shu," who, in the Ritual, follow the person of Shu.1
The spies bring back a huge cluster of grapes from the south. In
the south arose the Dog-star, the watch or spy of the gods, who
announced the coming plenty to be poured into Egypt's lap by means
of the inundation.
Kalb (:l~~), the Hebrew name for the dog, is identical with the
Egyptian Kherf, Kherp, or Kherb, the first form, model figure, the
princeps, as was the Dqg-star in heaven. The character assigned to
the Kalb as the raging, the furious, is that of the fiery Dog-star, and
the god of fury and fire, Bar-Sutekh ; Kalb being the same word in
that sense as YELP. Chalab is a Turkish god, or typical image; Kilip
an Akkadian divinity; Kolpia, Phcenician ; Glipo, African Basa. The
K.A.LP was a wooden idol, venerated by the Hebrews. Kalb the Kherp,
was one of the primordial GLYPHS in heaven. Of all the hosts that
came out of Egypt, ranging from 6oo,ooo to 2,ooo,ooo souls who were
promised the land of plenty, which they never attained, only Caleb
the dog and Joshua reached the end of the journey. 2 The _imagery on
which this was based is to be seen in the Egyptian planisphere, and
there only can the reality be found. The Dog-star and CoR-LEONIS
(Regulus, the sign of Shu in the south) were the two stars at the point
where one circuit ended and another began in the Egyptian solstitial
year. In one of the Egyptian planispheres reproduced by Kircher 3
there appears the constellation of the Vine to the south-west; near the
lion and virgin, and in its branches stands the Dog, looking eastward,
spying out the promised land of spring time, and the golden fields of
the ascending Sun. The words," Shu has opened the gate" are preceded by " Those wlto belong to Nu have opened the gate, those who
belong to the Spirits have besieged it." So J osh!Ja opens the gate and
forces the passage by the siege of Jericho.
The spies who bring back with them the giant bunch of grapes and
other fruit report that the cities of the children of Anak were huge
and walled round. " And they brought up an evil report of the land,
;aying, It is a land which eateth up the inhabitants thereof; and there
we saw the sons of Anak which come of the giants, and we were in
our own sight as grasshoppers, and so we were in their sight." 4
This region of things gigantic may be found in the mystical abodes
Ch. xxiv.
Drum. (Ed, Jud. Pl. 3,

2
4

Deut. i. 35, 36.

N urn. xiii. 32, 33

MosEs AND JosHuA.

2 57

through which the soul has to pass on its way to the world of light
and blessedness. The second abode is called, "Gteatest of possessions
in th~ fields of the Aahru. Its wall is of earth. The height of its corn
t's seven cubits, the ears are twin, its stalks are three citbits (said) by
the spirits sevm (cubits) i1t length." The spirits also are said to be
seven cubits in "stature, the height of the corn. 1 Of the fifth ;1bode
it is said, "Hail, abode of the spirits, through which there is no passage.
The spirits belonging to it are seven cubits long in their thighs.
They live as wretched shades." "Oh, thzs abode of the spirits. Oh, ye
spirits belonging to them, open your road. I have ordered it zs said by
Osiris, the living lord, Osiris in his illumination. If any condem1zed
spirit sets his mouth against me, or any male or female devil comes to
me on that day, he falls at the block." The monsters are here called
~pirits, but the word AKH, meaning how great, would equally render
giants, and these are nearly a cubit longer in their thighs alone than
the Hebrew giant. 2 Indeed in chapter cix. the inhabitants are eight
cubits in height. The passage through the Hades in the eleventh
abode is described as the belly of hell. "There is neitlzer coming out
of nor going i'nto it, on account of the greatness of the terror of
passing him who zs i1z it." That is the devouring demon, the AmMoloch. The same fear is reflected in the faces of the spies from the
land of giants; they had seen the same sight. The Moabites called
the giants who dwelt there in times past AMIMS. 3 The Am-am in
Egyptian a:re the devourers. AM is the male devourer, AM-T the
female devourer in the Ritual.
Lot's wife fleeing from Sod om is a picture of the escape from Sut,
the Egyptian devil, whose domain contains the hells of smoking, fulminating fires, sent forth destroyingly for ever, in blasts that stifle
every breath. The Hebrew Shedim are the devils, and Sodom is the
place of the Egyptian hells. In this were the nitre, sulphur, and
bitumen which furnished the modern fire and brimstone, the circuit of
serpents that die not, and the ceiling of everlasting flame. Now in
the chapters of" Leading the Boat from Hades," without which there is
no escape from the hells, the Osirian cries, "1 have flown as a hawk
out of tlze net of the great destroyer. I have come from the scalding pools
from the flaming fields, I have come forth from the mud," (the vale
of Siddim was that of the slimepits). 4 He escapes from that" dreadful
coast" in the passage out of this" Border of Apophz's," or devil's land.
Amongst the tormentors, conspirators, accusers and other associates
of Sut are the NASPU, 5 those who render torpid, from NASP OI: NASB,
to'numb, stupefy, and petrify. The NASPU are the petrifiers through
the terror they create. This word NASPU appears in Hebrew as
NATZEB (:l~J) to fix, make firm, rigid; and it is applied to the transformation of Lot's wife in the sense of petrifaction. She was (Naspu)
Ch. cl.
Gen. xiv.
VOL. II.
1
4

10,

2 I Sam. xvii.
5 Ch. xcix.

Deut, ii.

I 1.

A BooK oF THE BEGINNINGS.

numbed, stupefied, petrified, or, as our version has it, turned into a
pillar of salt. She was petrified in" Siddim which is the SALT (Melak)
sea." 1 Siddim, the salt sea, is the pool of salt in the Ritual. "I have,"
says the escaping Osirian, ~.crossed by the northern fields in the region
of the captured." They placed "a flaming lamp" to him and " an
amulet of felspar." "I have buried myself in the well of the pool
of salt at night tz"me." The " Wells of the pool of salt are tltat sceptre of
stone" which has been made. These are the salt pits of Siddim, and
the wells of the pool of salt that was a sceptre of stone have a look of
the petrifaction attributed to Lot's wife. Salt is in itself an image of
petrifaction and purifying, and this was the region of both.
When Joshua had crossed the river Jordan or Iarutana (Eg.) he
invested the city of Jericho. Aur, lor, I~ru, is the river and Jericho
is Cho by the river, in Egyptian KAU, and the Egyptians had a city
GAU (Diodorus), or K.o, according to Ptolemy. This was geographical,
but had been, like Heliopolis and other chief places, arranged and_
named from the mythical scenery of the heavens. Diodorus relates
that after the death of Osiris, caused by Typhon at the autumn
equinox, Typhon was defeated by Horus and his mother Isis, on the
Arabian side of the river Nile at a spot near Antc.eus. This city of
Antc.eopolis, where stood a temple on the bank of the Nile, was
called GAU or K.o, i.e. literally IARU-Ko. The original of both was
in the heavens, and the celestial river was made mundane in the
Egyptain ARU and the Jordan. Also, the region of AI, and BEN- BEN is a place in the celestial circle, referred to in the magical texts,
_the region where Atum sits in his glory, in the pyramidion, at the
apex of his power, after the crossing of the waters.2 It was the work of
SHU, the bringer, to lead up the sun and land him on the eastern
horizon, after the great conflict in the valley with the swarming
powers of darkness.
On the horizon just across the river was the seat of ATUM in An,
the red region. This reappears as the city of ADAM. From Jericho
to ADAM 3 the waters dried up, while the ark of the God was borne
across. Here the circle was completed, the eye made in the equinoctial year.
According to Hipparchus, the Zodiac, ab A rietis 8 media parte ad
14, descends with the Crown _and Sceptre of K.epheus. In this sign
Shu may be seen seated with the Whip of Rule in his hand, close to
the triangle of three stars, the terminus of the conductorship of
Anhar, and the range of the lawgiver in the northern quarter. 4
The sun was reborn as the son, the solar Messiah, he who comes.
Atum reappears as lu-em-hept, he who comes with peace. lu, the
son, written in Egyptian, is Iu-su or IU-SIF, i.e. Jesus or Joseph.
This fact lies at the origin of a sort of identity between Joseph and
Jesus.
1

Gen. xiv. 3

Records, vi. u6.

Josh. iii. 16.

Drummond, PI. J.

MosEs AND JosHuA.

2 59

Iu-SIF is the son who comes at the time of the vernal eqtlinox.
This was the son conducted up by ANHAR, whose work then ended.
In the Hebrew legend we are told that Moses carried the Atzem
(0~11) of Joseph up out of Egypt, and this was placed in Shechem at
the time of Joshua's death. Atzem is rendered 1 bones. But the
word also means self-same, the same, the likeness. AT-SEM (Eg.)
reads the Mummy type, also to make the likeness, also the young
sun, the typical heir and branch. Sem is the sun with the two tall
plumes, and these were placed on the head of the Deity by the liongods called the SEMS, his ministers. SEM-PI-KHART was a solar
god, and if Moses and Joshua are the two lion-gods, what they con-
ducted out of Egypt and placed in Shechem was the sun-god himself,
as Adonai, the son of the mother, the solar disk considered as Aten.
SHAKEM in Hebrew is the name for the shoulder as the symbol of
bearing. This type was assigned to the male bearer as Horus in
SEKHEM, but the first bearer was the female, the Mother ZIKUM in
the AKKADIAN, the SKHEM shrine of the genitrix in the Egyptian
Mythos, and the uxnv~ tepa which was carried about by the Carthaginians.2 The Arabic SUKHAMAT, rendered podex, is a form of the
SKHEM-shrine.
The Egyptian SEKHEM is a secret shrine, the holy of holies, always
found in the hindermost room of the temple, surrounded on three sides
by a row of cloisters or secluded chambers. The SEKHEM was particularly connected with the great mother and was prominent in
the worship of Atum or Aten, the Hebrew Adonai.
This was the Joseph who went out through the land of Egypt 3
whom we shall meet again in the next chapter.
There is a group of avengers or punishers attached to Shu in the
Ritual. 4
" The Punishers of Shu, who come behind thee to cut off thy head, to
chop off thy hand, do not see thee performing the robbery oftheir Lord."
" The Punishers of Shu have turned away." 5
These are either the same figures or they are supplemented with the
"Docs of SHU." The punishers belonging to Shu who chop off the
hands of the enemies appear in the followers of Joshua 6 as the pursuers of the Canaanites and Perizzites, and the cutters off of the fingers
and toes of their captives.
The Dogs of. Shu are represented in the Hebrew version by
Caleb, the Dog of Joshua, and the dogger or punisher of the enemy,
after J osh'ua's death. The "swift dogs following Shade, or the person
of Shu," are rendered 7 by the avengers who come AFTER Joshua in the
Book of the Judges, headed by Caleb the dog. Adoni-Bezek, who
was mutilated, has a name signifying in Egyptian the revolted ruler
Besh-ak, hostile to Adonai, the sun-god.
1 Jash. xxiv. 32.
2 Diodorus, xx. 68 .
3 Po. lxxxi. 5
4

Ch. xc.

lb.

Judges. i.

Ch. xxiv.

A BooK

260

oF THE BEGINNINGS.

In the Hebrew narrative the followers of Joshua, the avengers and

associates of the dog (Caleb), ergo, the dogs .of Shu, assail the three
sons of Anak called Sheshai, Ahiman, and Talmai. 1 NAKAis a name
of the Apophis, a type of the criminal, impious deluder. ' In the
Ritual the serpent Ruhak is triple-headed, and Anak and his three sons
are a form of the Monster, triple-headed. The Vedic AHI, the
serpent of darkness, is triple-headed. The monster Zohak slain by
Feridun had three heads. The Chimera killed by Bellerophon was a
threefold monster. The three names are all in keeping. Seshai is
one. Sesha is the great serpent of the waters in the Hir.du mytho. logy. The SHESH-SHESH in the Ritual is a mystic monster of a triadic
form, with the Ap-serpent for its tail. AHlMAN answers to the Vedic
AHI, and the Zend AHRIMAN the evil being, and the AZHI-DAHAKA
of the Avesta. AHI, as the demon VRITRA, is the power that prevents
the clouds from pouring out their water, that is the inimical one
opposed to fertility. The Hebrew name T ALMAI, from n1m to suspend, and 'O,. the fertilizing waters, reads the suspender of the waters,
the Hebrew Vritra. It was not without significance in this connection
that Moses of Khorene should refer to the popular songs relating to
the triumph over Aj-dahak the serpent.2
Out of these "Wars of the Lord," these battles from generation to
generation with Amalek, the endless conflict between the sun and the
Apophis, the conducting of souls up out of the valley of the
Shadow of Death, and the Crossing of the Waters, came the various
myths of an exodus or migration of a people as the first fact of their
exbtence, which belong one and all to the mythological astronomy.
The Mexicans depicted the sun of the eastern horizon as being
accompanied by hosts of warrior spirits, the bravest that ever fell in
battle, who rose up with him and marched in all the pomp and glory
of war, as they escorted him towards the mid-day heaven with shouts
of triumph until the conquering sun had attained the noonday height.
Then they rested, and the women-warriors, chiefly those who- had
heroically died in childbed, met the sun, and assumed the duty of
carrying him on a litter made of rich FEATHERS and brandishing the
weapons of war, as the men of the morning had done in the clashing
and clangour of conflict, while they bore him downward to the west.s
The men of the ascent and women of the descent correspond to the
lions as MA-SHU or Shu and his feminine half, Tefnut. This is pour- .
trayed in the Ritual in a kind of astronomical eschatology, which
shows the skeleton of the theological building without stucco or
plaster. The deceased is told to pass on. " DEPART, 0 OSIRIS,
GO ROUND THE HEAVEN WITH THE SUN. SEE THE SPIRITS." 4
Taht, it is said, "HAS PREPARED MILLIONS; HE HAS PASSED. BILLIONS. THEY HAVE ALLOWED THE DECEASED TO GO. THE
1

Jud. i.

Bancroft, iii. 365.

10.

Wz'ndischman Zoroast. Studien, p. 138,

Ch. cxix.

MosEs AND JosHuA.

CIRCLE OF THE MINISTERS OF THE SEM (the Sems or Lion-.Gods)
IS BEFORE HIM." "THE OSIRIS GOES IN COMPANY." 1 For the dead
spirits or gods are described as swarming through the horizon il1
crowds. They gather for the battle of the Sun and the Apophis.
"THE SUN, HE COMES FORTH: RECEIVE YOUR WEAPONS; RECEIVE
YOUR BATTLE ARMOUR." "The doors of the chief horizon of the
Sun open ; he comes forth." 2
"For the night of the battle, their march is from the east of
the heaven. The battle is made in the heaven and on the whole
earth." 3
The sun "strangles the childre1z of wickedness on the floor of those in
Sesen." 4
" The sun rises from his horizon,- his gods are behind him. W hm
he comes forth from the A menti, the despisers fall down in the eastem
heaven at'the words of Isis. She has prepared the path of the sun, the
great chief." 5
" I am the sun coming forth from the horizon against my enemies.
My enemies have not 11zade me to fall." 6
" 0 conductors of the bark. of millz'ons of yea1'S ! Ye bruise the
Accusers." 7
"Hail, ye gods of the orbit (Aalu), strangle ye the enemies of the sun.
I put fortlz blows against the Apophis. Strangle ye the wicked in the
west." 8 .
"Hail, 0 thou sun in his ark, slzining witlt his light, gleamilzg
with his gleam. The Creator, in the midst of his boat, who smitetlz the
Apophz's daily,- say for the fhildren of Sut, who smiteth the enemies of
Osirz's, they are crushed by the boat. Horus smites off their heads to
the heaven for the fowls, their thighs to the earth for wild beasts, to
tlze waters for the fishes. The Osiris crushes all evil spirits, male or
female, whether they go from heaven or earth, come out of the waters
or cross from the tips of the stars. Taht cuts them up,-a stone
out of the buildi1tgs of those who possess the ark of Osirz's! The sun
t's that great god, the greatest of smiters, the most poweiful of terrifiers; he was/zes in your blood, he dips in your gore." 9
Isis, the great mother, preparing the pathway of the sun, corresponds to the women-warriors of the Mexican myth; and this would
be still more in keeping with their fierceness when the great mother
_ was pourtrayed as Tefnut, the lioness-headed goddess. In a general
way it may be said, the souls emerged with the sun from the horizon
east, and accompanied him in his battle-march along the celestial
course until they came round to the mountain of the west; and there,
where the dead went down, was the Mount of the final Ascension
to the land of the blessed, the Mount Manu and place of spirits
1
4

Ch. cxxx.
Ch. xvii:
Ch. lxxxix.

5
8

Rit. ch. xxxix.

Ch. cxxxiii,
Ch. cxxvii.

Ch. xvii.

Ch. cxxxiv. Birch.

Ch. xlix.

A B-ooK oF THE BEGINNINGS.

perfected, where dwelt the twelve kings who presided over this region
of the west.

As Shu and Anhar, in Egyptian mythology, and Moses and Joshua

conducted their people with the solar orb round the circle of signs,
overcoming the opposing powers postulated by the early men, so in
the Toltec mythology HUEMAC (or Huematzin) and QUETZALCOATL
conducted their people through the pilgrimage and wandering~ recorded in their picture-writings. H uemac, like Moses, wrote the code
of laws for the nation, and conducted the civil government. Quetzalcoati, in relation to H uemac, plays the part of Joshua. When
Quetzalcoatl began to give the laws instead of Huemac, he sent a
crier to the top of the "mountain of outcry," whose voice could be
heard for three hundred miles round. 1 Joshua follows Moses as the
leader of Israel, and instructs the people to go up against Jericho
(his mountain of outcry), and assail it with a shout that ought to
have been heard at an equal distance, as it was loud enough to make
the walls fall flat. 2
THE OLD RED LAND (Huehuetlapallan) was the name of the original
home in the north, from which the Toltecs migrated. Their leader,
Quetzalcoatl, wore a long robe marked with crosses. The sign identifies him as the one who crosses. Quetzalcoatl attained the land
of promise, and in his golden reign an ear of wheat grew so large that
one man could hardly carry it. Joshua led the people into the land
flowing with milk and honey, where a single bunch of grapes was a
load for two men. Moses is placed in a cleft of the rock whilst the
Lord goes by, and tradition asserts the print of his body to have been
engraved on the stone, visible to this day. The impression of the
hand of Huemac is likewise said to have been stamped in a rock. 3
The lion-gods not only supplied the Hebrews with their mythical
Moses and Joshua; the twin typical and transforming lions, the
lion of light and the lion of darkness, reappear amongst the twelve'
symbolic signs called Totemic of the North American Indians. 4 One
of these twelve signs is a dual form of the same figure answering to the
Egyptian twin-lion. It is a fabulous panther or lynx: the body in
both has a human head with horns. But one of the two is marked
all over the body with crosses. These, according to Schoolcraft,
denote darkness in the Indian symbolism, and this is in perfect accordance here with the Egyptian, as the name of Kak, the god of the
crossing, and therefore of the cross, means darkness and night. The
other, without crosses, is the same animal in the light. The name of
the chimera is given as MISSHI-BEZHIU, not an impossible render
ing of MAU-SHU, the twin lions, or lion of light and shade, who
is represented as changing into the cat, or becoming leoparded.
Moreover Bes (Eg.) is the beast, a tiger, leopard, or typical beast;
1

Bancroft, iii. 274.

2 Josh. vi.
'Schoolcraft, vol. i. p. 467, pl. 58,

Bancroft, iii. 284.

MOSES AND JOSHUA,

Iu is dual ; BAS-IU, in Egyptian, is the twin-beast here called
MISSHI, and in Egypt MAU-SHU. The Indians had no lion, but
they made use of such beasts as they found in the country.
The Chronicles of Fuentes, of the kingdom of Guatemala, and
the MS. of Don Juan Torres, grandson of the last of the Quiche
kings, may now be looked at less askancely. The document, having
passed through the hands of Father Francis Vasques, historian of
the order of St. Francis, has been more than suspected. For it was
said to relate that the Toltecs were descended from the children of
Israel, whose deliverer was Moses, and who crossed the Red Sea
and fell into idolatry, and afterwards separated from their fellows and
set out upon their further wanderings under a chief named T A-NUB,
till they came to the place of the Seven Caverns, in 1\J.Texico, where
they founded the famous town of Tula. 1 The children of Israel,
who have been sought all over the earth, belong to the heavens ;
and the heavens, together with their charts and allegories, belong
to various peoples of the earth without derivation from the Hebrews.
MA-SHU is as good a Moses for the Quiches as for the Jews. TA
(Eg.) means to cross over the water; Nub is the Lord; and the Lord
who crossed was Tanub, or ANHAR-MASHU.
In the battle of Rephidim we have a rendering of the same original
myth as that from which the Greeks drew their story of Hercules and
Atlas. When Hercules, in quest of the golden apples of the Respericles, had come to the spot where Prometheus lay chained, and
had shot the eagle that preyed on his liver, that is, when the sun
entered the sign of the Waterman, Prometheus, out of gratitude,
warned him not to go himself to fetch the golden apples in the
keeping of the polar dragon, but to persuade Atlas, the keeper of
the pillars which hold heaven and earth asunder (as Homer calls
him), to go instead. Atlas consents, and sallies forth to assail the
dragon of darkness ; meanwhile Hercules takes his stand in the
place of Atlas, and supports the heaven himself. Atlas succeeds;
he wins the apples, and on coming back to Hercules refuses to take
back the burden of the sky upon himself again. In the Mosaic
parallel Moses has come within sight of the promised land, or the
Hesperides, in the keeping of the monster Amalek. He does not
go himself to win the victory but sends Joshua ; and whilst the
battle is going on Moses takes his stand on the top of a hill and
backs up Joshua, not by holding up the heavens for him, as did
Hercules, but by holding up his hands; "and h!s hands were steady
until the going down of the sun/' and the perpetual battle between
the Lord and Amalek was once more won. J ah had once more
"spoken by the hand of Moses," as in Egypt. 2 Of course the holding
up of the hands, or the heavens either, is only a figure, but the figure
surely sets forth the same thing, which thing as myth was the
1

Stevens's Travels.

Ex. ix. 35

A BooK oF

THE

BEGINNINGs.

common property of both Jews and Ionians, from the Egyptian

original of Anhar holding up his hands as supporter of the heaven.
Atlas takes his place again, and in later legend is transformed into
or gives his name to a mountain in Libya. So Moses passes away,
leaving no trace save the mountain in Moab, in which he was buried,
with the mountain for his grave. The name of Atlas, in Egyptian
AT-RAS, means the chief (At) or typical supporter of the heaven.
RAS, to raise up, has the propped-up heaven for determinative. The
lion-gods are those who "do not let the heavens fall."
Also a perfect parallel may be drawn from the Greek and Roman
report and_ the Hebrew Scriptures between Moses and Bacchus.
Bacchus, like Moses, was born in Egypt. He was exposed on
the Nile in an ark. Orpheus calls Bacchus Mysos, and the Greek
Sos renders the Egyptian Shu; thus Mysos answers to MASHU,
as Shu-Anhar, or as Moses. Bacchus was called BIMATER ; he
had two mothers-his own and Thyos, his nurse. Moses had his
own mother and the daughter of Pharaoh, his nurse. Bacchus, like
Moses and Kepheus, was the lawgiver. Bacchus was represented
with horns, as was Moses. Bacchus, like Moses, carried the rod
which turned into a dragon, and with which he struck water out
of the rock. Bacchus covered the Indians with darkness ; Moses
the Egyptians. Moses crossed the Red Sea dry-shod; Bacchus did
the same at the river Orontes. A nymph of Bacchus, like Miriam;
crossed the Red Sea. Jupiter commands Bacchus to go and destroy
an impious people in the Indies, just as Moses is ordered to abolish
the abominations of the idolatrous nations. Pan gave to Bacchus a
dog as his faithful companion; in like manner Moses is accompanied
by Caleb, the dog. Bacchus warred with and vanquished the giants;
Moses conquered the Anakim. Bacchus is said to have married
Zipporah, a name of Venus, one of the seven planets. The priest of
Midian had seven daughters; Moses married one of these, whose
name was Zipporah. According to Boyce On the Gods,1 Bacchus was
called Jehovah-Nissi; Moses erected an altar to Jehovah-Nissi.
Bacchus was divinely instructed on Mount Nyssa, whence he was
named Dionysus.
Now, as before remarked, the Greeks and Hebrews did not derive
their mythology and religion from each other. The cult of both was
originally Ionian, Yavonian, or Kephonian. The name of the ancient
mother, Kefa, is retained in Koivy, a name of the Hellenistic languages.
But they derived from one common original in Egypt. Bacchus and
Moses are but two other forms of Shu-Anhar. These two lines are
equal to each other, because each is equal to a third-the base of a
triangle only to be found in Egypt.
Kapi, a name of Shu, modifies on its way to Shu into Khu. Khu
means to rule, to govern, and the- ruler is the lawgiver; hence
1

P. 136.

MosEs AND JosHUA.

Kepheus, Kapi, Khu, or Shu, is the lawgiver.
This offers one
derivation for the name of Bacchus. Khu also means spirit. In the
form of Kep the word denotes the mystery of fermentation and
fertilization. Bakh (Eg.) means generating, fecundating. Bakh-Khu,
then, is the fecundating spirit, personified in Bacchus as lord of the
vine, his great symbol. Bakh (Eg.) also means beverage, and SHUT
is effervescing wine. Moreover, the name of one of the lion-gods is
found to be written with the sign of the winepress, which reads
NEMU, the lion-headed Matet, whom the present writer considers to
be a form of Shu as the punisher of the wicked. The origin and
typology of Shu is somewhat obscure. In the calendar inscription
at Esneh, Seb (Time) is called the son of Shu. The Two Truths,
however, will help us some way. Bacchus is the youthful god of this
dual nature. Shu is designated the " Youthful double force itz the
circle of Thebes. Shu is the Dio or dual god, and in the Ritual 1 the
exclamation "0 youthful gods I or, two youths of Shu" appears to
refer to his double character. As we have seen, he is the god of the
Stately Stand-" in that name whiclt is thine of Being in thy stately
stand," or on the standard. One form of the stand or pedestal is
the NusA, and this word in Hebrew denotes the standard. The altar
raised by Moses to Jehovah-Nes is called in the margin "the lord
my standard."
This NusA, the stand or pedestal on which the Nile was represented, is the artificial mount answering to the hill called NYSSA.
NYS-SA (Eg.) reads literally "out of, behind," and the mount was
that of the birthplace in the north, the hinder-part, the thigh out of
which Bacchus was born. SHU was the god (Dio) of this Nyssa,
as the supporter of the nocturnal heaven ; was himself the NUSA,
stand, pedestal, support of the heaven, also typified by the mount.
Therefore SHU was the Egyptian DIONYSUS, the prototype of the
Bacchus developed or poetized in Greece. Moses and Bacchus were
saved in an ark; and Shu is thus addressed: "More powe1'ful is thy
name tlzan tlte gods, in that name wlticlt is thine of the god dwelling in
the divine Sekt." The Sekt, or Sekti; is an ark or cabin, very ancient,
as its type is that of a double lotus, with a Naos. Moses and Bacchus
wore horns. SHU is said to wield the spear to pierce the head of the
serpent Nekau (a name of the mischievous being) "Itz that name
which is thine of god provided with t'WO horns. Thou smitest him who
approaches in that name wlzich is thine of smiting double !toms." 2
Moses leads up out of Egypt on the way to the land of promise,
the land flowing with milk and honey. He bears the magic rod that
works the miracles. So does Bacchus. It is said of Shu, " Thou
leadest (to) the upper heavm with thy rod, i1Z that 11ame which is thine
of Atz-har," Heaven-bringer.
On his voyage from Icaria to Naxos Dionysus transformed himself
1

Ch. xlvi.

Mag. Pap. ii, 7-8.

266

A BooK oF THE BEGINNINGS.

into a lion, one of the types of Shu. The frenzy of this god is
apparently paralleled by a transformation of Shu, to whom it is
said,'.' Thou didst take the for,m of a Kaf (monkey), and afterwards of
a crazy man." 1
ISHU is an Egyptian name of the ass, a Typhonian type degraded
in Egypt, but preserved by the Jews, and enshrined in the planisphere.
The ass is depicted at the place of beginning and ending of the
Egyptian sacred year.
On this the young sun-god was to come
riding, and as a type of Shu, the ass in that position stands for Sut
or for Shu, called the conductor of the sun. Typhon fled from Egypt
on the back of an ass, and the ass was stationed in the zodiacal
imagery at the initial point of the earliest solar year, where it may be
seen close to the vine and the figure of Kepheus the lawgiver in the
sign of Leo.
~
Now in the account of the origin' of the Jews given by Tacitus, 2 he
observes, "Some say that, in the reign of Isis, the population of
Egypt overflowed, and Egypt was relieved by an emigration into
neighbouring countries, under the conduct of Hierosolymus and
Judah. Many consider them to be the progeny of the ..tEthiopians,
who were impelled by fear and by the hatred manifested against
them to change their settlements in the reign of king Kepheus."
Kepheus is the lawgiver Shu, and Shu is the Hebrew Moses. Under
Shu the Israelites go out of Egypt, where the great mother reigned,
that is, the celestial Egypt. Hierosolymus and Judah are a form of the
two leaders, like Moses and Joshua, Tisithen and Petiseph, or Moses and
Joseph, Danaus and Kadmus, Shu and Anhar, or Shu in his two
characters. According to the Egyptian Chceremon the name of
Moses, as companion of Joseph, was TISITHEN, when rendered in the
Egyptian language. In keeping with the characters of Anhar and
Moses as conductors out of Egypt, this name will yield TES, the
deep or depth, and TEN, to conduct and drag up out of the TES, as
did Anhar with his noose. They were led up by the Ass, say the
traditions. The ass found water for them in the desert. Tacitus
says the figure of the animal through whose guidance they were
enabled to slake their thirst and end their wanderings is consecrated
in the sanctuary of their temple. 3 Plutarch speaks of the ass being
worshipped by the Jews as the first discoverer of fountains. 4
Apion tells us that the ass was placed in the holy of holies, and it
is declared that when Antiochus Epiphanes went into the sanctuary,
after conquering the Jews, he found there a stone statue of a man
with a long beard, holding in his hand a book, and sitting on an ass.
He took this to be an image of Moses, who built the city, founded the
nation, and ordained for these Jews misanthropic and illegal customs. 6
1
3

2 Hist. lib. 5
Mag. Pap. pp. 8, 9
4 Moralia Symp. lib. iv.
Hist. lib. 5_
Diodorus, fragment of lib. 34, preserved by Photius.

Quaest.

v.

- MosEs AND JosHuA,

The ass was Shu (Eg.), and the figure on it was Shu, called Moses by
the flebrews.
Shu (Eg.) is also a name for the pig, and in the same report
Antiochus is said to have offered to the statue of the founder a huge
pig and sprinkled the Jews with its blood; he then cooked the flesh,
and commanded that their holy books should be defaced and blotted
out with the broth, the ever-burning fire extinguished, and the high
priest and other Jews be forced to eat the swine's flesh. In doing
this he did but make a travesty of most ancient customs with the
object of insulting them, by making them eat once more the swine's
flesh and drink the broth of abomination.1 The object of identifying
the ass with Shu by name, whether it was his type or only that of
Sut, and with Moses, is to note its connection with Bacchus. The ass
was sacred to Dionyst.~s. Silenus, a form of Bacchus, rode on the ass,
and was said to have been born at Nyssa, the birthplace of Bacchus.
In Kircher's (Edipus there is a representation of a Grceco-Egyptian
lamp, on which Silenus is drawn, and he is there mounted on the head
of an ass, which is girt about with grapes and vine leaves. It may seem
strange to think of Silenus as a form of the Anointed, yet the Anointed
was to come eating butter and honey in one account, and in another
his eyes were to be red with the blood of the grape. Silenus-like he
was to come riding on an ass, which was to be made fast to the vine,
the Bacchic type of the fecundating spirit. The Egyptian lamp of
Silenus and the ass remind one of the text, "I have ordained a
lamp for mine anointed ; upe:m himself shall his crown flourish." 2 Shu
was a lamp or a light (Shu) to the young solar god when he came as
the lawgiver in Leo. The ass itself had a dual character, as one of its
names Iu (Eg.) denotes. Iu, to come, also means two, twin, double,
This is shown by the two asses of the Greeks, placed in the sign of
Cancer, following the retrocession of the equinoctial colure from the
sign of Leo, or the readjustment of the imagery. The two characters
denote the Two Truths, and one illustration of these is afforded in
the god BES and the child (Har). BES is the Egyptian Silenus. Silenus
always accompanies Bacchus, whom he brought up and instructed; as
Bes stands behind Horus the child; Bes who is called the "Beast
Bes, he who adores his Lord," the child Horus borne on the LotuJ.
Bes is allied to Silenus by means of the Grape-Bunches at Talmis,
where he is represented as Mars, i.e. Shu. Silenus is identified with
the ass which carried the spirit or mystery of intoxication. BES,
like Kep, denotes the passing and transformation of one thing into
another, the old one into the young, the blood of the grape into
its spirit, flesh quickening into soul. Har the child sustained by
BES, and Bacchus supported by Silenus, or borne upon the ass are
pictures of the Shiloh described in Genesis, 3 who is to come "binding
his foal unto the vine, and his ass's colt unto the choice vine ;
2 Ps. cxxxii. 17, r8.
1 Is. lxv. 4
a Ch. xlix. IQ. r r,

BooK OF THE

BEGINNINGS.

he washed hi~ garments in wine, and his clothes in the blood of the
grapes; his eyes red with wine." Here the Shiloh is the solar god
who comes, according to the imagery pourtrayed in the planisphere,
before Kepheus the Lawgiver departs.
The ass which bore the child was originally feminine, a type of
Typhon ; Bes is a Typhon ian image; there was also a god with the
head of a Hippopotamus, conjectured by Wilkinson to have been
a form of Bes (Shu). The ass and its foal are found at the end and
beginning of the cycle. At first they represented the bringer in the
Sabean cult, and in the solar stage the ass was made to bear the solar
son, who was personally conducted by Shu, which signifies that it was
by means of the lawgiver, Kepheus or Shu, the star Cor-Leonis, that
the observers were able to mark the place of the sun in the sign of the
lion, where stands the ass and Shu who was the lamp or light of the
Anointed as the solar son. AAI, the ass, is pictured in the Book.of the
Hades as a person stretched on the ground hauling at the rope of the
sun and drawing himself up by means of it. He has the solar disk
on his head, by the sides of which are two ears of an ass. 1 This
is the sun-god borne upon the ass, a very rare representation only to
be found in the tomb of a Sutite 2 in whose cult Sut had not been
altogether superseded by Taht, as the support of Horus. The ass
pulling at the rope is also suggestive of the rope carried by Shu to
haul the sun along, especially a? the ass is also named Shu !
Perhaps the hieroglyphic ass may interpret for us what was _uttered
by Balaam's when it perceived the angel in the way. The ass (head)
signifies -No. 30. It is a type of the end of a period, the month,
Ark (rekh), or reckoning.
Ark denotes encirclings, enclosings,
whence cycles of time, an end, a finis. This type is placed in the
planisphere just where the year ended, when the dog-star rose and
Kepheus was seen under the Lion. The ass was a symbol of Sut or
Sabean Baal. He rode the ass at one time, and afterwards wore its
head. The ass and Sothis are found together in the sign of Leo.
Now for Balaam's parable. Balak is the god Baal. The seven
altars built on the top of Pisgah, in the field of Zophim, or the
watchers, identify the starry seven, the type . of the genitrix and
mother of Baal. Balak is the son of Zippor. Balaam belongs to
Balak, and am (Eg.) means belonging to. Balaam, the prophet of
Baal, rides upon the she-ass of Bar-Typhon, and is called the son of
Beor, the equivalent of Bar.
These are representations of the cult of Bar-Typhon opposing the
Solarites. An angel is a personified period of repeating. This
stands in the way and stops the ass ; puts a period or full-stop to
the ass ridden by the son of Baal. This ending is first perceived by
the ass, hence the ass can go no farther, and Balaam and his Typhonian type are turned back. The parable of Balaam illustrates the
1

Book of the Hades.

Rec. of the Past, v. x.

130.

Seti. rst.

MosEs AND JosBUA.

269

conversion from the worship of Sut-Typhon, the Baalim, to that of

the solar-god Jah-Adonai. This is marked by the rams and bullocks
offered up on the altars in Zophim to the Lord. The prophecy corresponds to the parable, " I shall see him, but not now. There shall
come a,star out of Jacob, and a sceptre shall rise out of Israel, and
shall smite the corners of Moab, and destroy all the children of
Sheth. Out of Jacob shall come he that shall have dominion." 1 Jacob,
as father of the twelve sons, answers to the sun of the twelve signs,the solar zodiac and circle of the sun-god, Adonai, who is to supersede the Sabean Sut. This change did take place, at least as early
as the time when the solar year began solstitially with the sun in the
lion, or where the lion whelped, and the ass had once brought forth
its foal every new year. It is a parable synonymous with the coming
out of Egypt, and the escape from Typhon is to be followed by the
destruction of the children of Sut. Thus tl).e ass of Balaam is likewise the hieroglyphic of an ending. The kindred ''prophecy " of
Zechariah, "Rejoice greatly, 0 daughter of Zion, shout, 0 daughter
of Jerusalem, behold thy King cometh unto thee; he is just, and
having salvation; lowly, and riding upon an ass, and upon a colt, the
foal of an ass," 2 relates to the same mythical matter as Balaam's, the
superseding of the ancient star-god, the ass-headed Sut, by the young
solar-god. The prevalent supposition that these prophecies refer to
the future events of a personal human history has been and still is
the profound delusion of men entirely ignorant of the mythological
astronomy and the nature o.f ancient symbolism. They relate to
things that were written and can be read in the heavens:
Deluded visionarie!i .! lift your eyes :
Behold the Truths from which your fables rise :
These are realities of heavenly birth,
And ye pursue their shadows on the earth.

Some startling links of continuity are visibly extant in the Coptic

calendar of the ancient Egyptian year brought on up to the present
time. In the month Misreh (Mesore) 8 the twelfth month of the Coptic
year, we find the seventh day of the month is the birthday of Shith
(Seth) who is Semitized from the Egyptian Suti whose name, Su or Scb,
No. 5 ; ti, 2, identifies itself with the number seven. The 7th Mesore
in the sacred year was our 22nci of June, or the time of the summer
solstice. The birthday of Sut is thus kept in its true place; the Arabs,
however, think it means the Hebrew Seth, which it does in reality,
although in a way unknown to them. MESORE means childbirth, the
birth of the river and of tbe child Ha'r (Ar), who was first of all SutHar, before the solar Har-pi-Khart. Nine months from this date the
Horus of the resurrection was born at the vernal equinox~ The
Coptic calendar says, "On this day (Mesore 7th) did God send the
angel Gabriel, who brought tidings to Joachim concerning our Lady."
1

Num. xxiv. 17-19.

Zech. ix. 9

1878. Alexandria, A. Moures.

270

A BooK OF THE BEGINNINGS.

Joachim in some of the traditions is the father of the Virgin Mary.

Joachim is a name of Moses; Moses 'is Shu, who will be identified
with Gabriel. One way or another everything has been brought on.
In Plutarch's Moralia Meragenes asserts the identity of Bacchus with
the god or a god worshipped by the Hebrews. Most of the evidence
for this he is compelled to suppress, because it is of a kind that could
not be uttered except to an initiate in the Bacchic mysteries. But he
points out that the time and mode of celebrating their chief feast in
the very midst of the vintage are the same as with the Greeks, and
perfectly Bacchic. He says they sit beneath tents or booths made of
vines and ivy, and call the day which precedes the feast the Day of
Tabernacles. Within a few days afterwards they celebrate another
feast, not openly but darkly, and dedicated to Bacchus ; they carry
palm-branches at the feast called KRATEPHORIA, and enter the
temple carrying THYRSI. They have little trumpets, such as the
Argives used in their Baccha?Zalia, with which they called upon their
gods. He conjectures that their Sabbaths have some relation to
Bacchus, for the Sabbi and Bacchi are the very same, and they make
use of that term at the celebration of the mysteries of the god. He
points to the use of the same symbols, as the bells, the brass vessels
called the nurses of God, and to the Hina or spotted skin worn by
the High-Priest, together with other things which tend to identify the
Jewish religion with the Greek worship of Bacchus. 1 He further
asserts that Bacchus is the same god with Adonis.
But, inasmuch as Bacchus is identical with Shu and Moses, he cannot
be the same with Adonis, only in bringing on the sonship the types and
imagery may be confused. Sut was the Sabean child of the mother.
So was Moses. Khunsu is the lunar son. Adonai is the solar son,
and Bacchus, the eternal boy, may have passed through three forms
of the sonship ; hence he was celebrated as the thrice-born. Sometimes the type of the son was changed and the name continued. Kebek,
for example, was an ancient star-god, whose name was modified into
that of KAK, in the triad of the solar mythos. In like manner it has
to be suggested that a name of the Lion-god, who, in one form, is
identified with Nem for the winepress, passed into that of the solar
god Num-the star-god of Breath being continued as the sun-god
of Breath.
Jamshld is described by Persian scholars as ascending the chariot
or carriage on the new day of Naurl:z to succeed the Sabeans and
renovate the ancient religion. J amshid is the solar god of the calendar in which the day of the new year was at the time of the spring
equinox. In his epoch, we are told, the people increased so fast the
earth could not contain them, therefore God commanded the earth to
become thrice as large as it was before. Some maintain that Jam
(like the Chinese Yu) ordered channels to be dug into which the
1

Lib. iv. Qua::s. 5

MOSES

AND

] OSHVA.

waters were drained. Others say this had been done by Zu. 1 Zu
is probably a form of SHU, who is extant also as the German god ZIU,
a name of TIU, the Teutonic Mars, and deity of Tuesday; Shu (or
Bes) being the Egyptian Mars, as well as the divinity of Kepheus and
Cor-Leonis.
The lunar types succeed the older star-gods, and finally the sun
succeeds and generally supersedes both, or assumes the precedence
and supremacy.
Kepheus (Shu) is king of ..tEthiopia, that is Kush or Khepsh (Eg. ),
and it may be the name of Bacchus signifies the Bak or Bekh, the
engendered (therefore son) of Kush, for Nyssa also represents the hinder
thigh north from which Bacchus was born. Thus, Dionysus, god of
the hinder part north, would be repeated in Bacchus, the son of Kush,
who went to India, Egyptian Khentu, the south. Moses, not JahAdonai, was the Jewish Bacchus, and he stands behind the solar
god as his companion and supporter, in the same way that BES stands
behind Horus, the child, in the monuments.
"Prince of ..tEthiopia" was a title of the Repa or heir-apparent to
the throne of Ra. Shu (Kepheus) was king of ..tEthiopia and lord of
Nubia. Seb, who was his son, is characterized in the text as the
veritable Repa of the gods. The Repa is the returning one, who,
comes out of ..tEthiopia, or in the Hebrew mythos, out of Egypt.
MASHU, to return, is the name of MASHU, the returner, whence the
Moses who not only plays the part of Repa but is also the deliverer
in ..tEthiopia. According to Josephus the young child Moses was
adopted and named Mashu by Thermutis. 2 Thermutis, in Egyptian,
is TA-UR-MUT, the old great mother, who, as Taur or Thoueris, is the
Typhonian genitrix; Kefa of the Great Bear, the Hebrew Jhevah.
The serpent, Hefa, is her symbol. She is a form of K~n, the snake
goddess, who is the Hebrew Kivan. This old goddess is also queen
of the celestial ..tEthiopia or Khepsh, and Josephus has recorded some
particulars concerning Moses in ..tEthiopia, which have not hitherto
received due attention. Moses, he makes out, was a general of
the Egyptians, and as such he led an army against the ..tEthiopians
and conquered them. On the way he was infested with a plague of
flying serpents; just what the other romance relates of the serpents
in the Wilderness. Here again he met the dire difficulty by
successful stratagem. He invented baskets, like unto arks, of sedge,
and filled them with ibises. The ibis is a stork ; it was the symbol
of Taht, who was figured ibis-headed. Pliny says the Egyptians
invoked the stork against the serpent. 3 Josephus tells us the ibis is a
great enemy of the serpent kind. Moses therefore let loose the ibises,
as soon as he came to the land which was the breeder of the
serpents, and destroyed them. Now Thoueris or Tharvis was the
1 Albiru~ti,

Eng. Tr. pp. zoo,

3

202.

Hist. Nat. x, zS.

Ant; ii. Io.

..

BooK

OF

THE

BEGINNINGS.

daugh~er of the ..!Ethiopian king, and when Moses besieged the royal
city of Saba, into which he had driven the king, this accident happened.
She chanced to see Moses as he led his army near the walls, fell in
love with him, and, on condition that she turned traitor to the king,
and delivered the city into its enemy's hands, he consented to marry
her. This she did, and Tharvis or Tharuis became the wife of Moses. 1
In the Hebrew scripture Moses marries an .LEthiope woman. "Miriam
and Aaron spake against Moses because of the LEthiopian woman
whom he had married." 2
Josephus's story of Moses destroying the serpents and Tharuis
becoming his wife as a result, is the .same that Plutarch had heard of
Thoueris and Horus. Thoueris was said to have been the. aider and
abettor of Typhon for a time, but she deserted the deity of darkness, and went over to Horus. She was then pursued by a huge
serpent close at her heels ; this was cut in pieces by Horus's men, and
Thoueris joined the side of Horus.
Thoueris and Thermutis are one and the sa.me goddess in Egypt,
who, under the one name, is the foster-mother of Moses and under
the other becomes his wife.
Taurt was transformed or re-typed as Hes-taurt or Cassiopeia, the
lady of the seat and consort of Kepheus. In the Hebrew myth this
traitoress, who yields up the city to Joshua, takes the shape and name
of Rahab. She is called the Zonah, like the lady of Babylon, aqd
like Thoueris, the concubine (Khennu) of Typhon. As such she is the
head of that line of descent in which Jesse, David, and the Christ were
reckoned ; the primordial mother of the gods, be they Sabean, lunar,
or solar, who was enthroned in heaven at last, as the lady in her
chair, Queen of .LEthiopia or Saba, and consort of Kepheus ; whilst
in her primal types of the hippopotamus and the dragon she descended
into hell, and is pourtrayed in the judgment scenes as the devourer
of the wicked, the Rahab of th!'! waters, the dragon of the deep, the
Apophis who wages war eternally with the sun and the souls of the
deceased. The genealogy of Christ is thus perfectly preserved according
to the astronomical allegory. In the beginning was the Typhonian
genitrix, goddess of the north, Khepsh or LEthiopia, variously called
Kefa, Heva, Kivan, Chavvah, Saba, Taurt, Thermutis or Rahab. She
was the mother goddess of Time, which was impersonated by the
star-gods, Shu, Sut, and Seb; next came the moon-gods-HesTaurt following Taurt-Taht-An following Sut-Anup; and last of all
the solar- or luni-solar Messiah as Horus, son of Osiris; Iu-em-hept,
the son of Atum ; and Khunsu, the son of Amen and Maut; each
of whom was the anointed, the Christ.
The Gemara of Babylon mentions a report of Rahab having become
the wife of Joshua. This is the true tradition which renders the veritable
version of the myth. The story thus correlates with the other sieges
2 Num. xii. r.
1 A1zt. B. ii. ro, 2.

----.---~-~~-;--

---:-.---~

.-

273

MosES AND JOSHUA.

of the Ark-City, which is betrayed by the woman within, as Thoueris

betrayed Typhon and followed the conqueror Horus. It is the same
story that Josephus relates of Moses and Taruis of Saba, and both
belong to the celestial scenery of the north1 where Kepheus (Shu) is
the consort of Cassiopeia, the Queen of 1Ethiopia. Rahab, as a
Hebrew type-name for Egypt, identifies the traitoress with Khebt or
Kush, the earlier Khepsh of the celestial north. Rahab is likewise the
harlot, an especial title Of the ancient genitrix. Herein is another
means of showing that Moses and Joshua were two phases of the same
mythical personality as Shu-Anhar or Ma-shu.
. In the Egyptian mythos the consort or sister of Shu is Tefnut.
She has two characters, one of these is Pekh or .Peh, literally the
back, rump, hinderpart of the lioness. Tefnut and Pekht or Pekht
and Sekht form the double lioness, the twin sisters who gave birth to
the sun, as the two mouthpieces or Eyes of Ra. These take the shape
of the two midwives in the Hebrew mytho$. Also the goddesses in
Israel are to be found in the imagery, when they have been suppressed in person. The two lion-goddesses are called the two eyes
of the sun ; the left eye is said to light the south, the right eye
lights the north. 1 The eye was a type of the genitrix, because it reflected the image ; AR, the eye, means the reflector. When, in the
cuneiform inscriptions, the goddess is called the REFLECTION of the
god, the-expression reverses the original significance in favour of the
male. This is a probable meaning of Sakh (Eg.), to picture and
figure, whence the Sakti as the Reflector of the god. The " eye of
Horus" is primally the genitrix that reflects the child; hence it is
called the " mother of the gods. " 2
For example : when Ra resolved to have his tabernacle and be lifted
up as the supreme god, with Shu-Anhar for his son and chief sustainer,
the ark, Box or Teb, was committed to the keeping of Shu and-Nut.
Nut had previously carried Ra herself when the Teb, Tepa, or Tef
was the hippopotamus goddess, or the cow. Now Tef denotes the
pupil of the eye, the mirror ; also the abode, that is the womb, ark,
or box, called the Teb, and tabernaCle. Tef, the pupil of the eye,
was the Reflector, and Tef-nut is Neith, as th~ reflector or mirror. of
the god. She was an earlier form of N eith, who carried the tabernacle of Ra ; and the eye was a looking-glass before other mirrors
were made. The goddess Tefnut, as the eye of Horus the child,
passed into the Hebrew symbolism as the mirror-type, called the MIJ:ln
(Theba-nith) or Ark of Neith, designated the pattern, likeness, similitude of the tabernacle in which Jah-Adonai had also "resolved to be
lifted up." Thebanith is the Hebrew equivalent for Tefnut. This was
the mother-mirror. Nut or Night was the reflector of light in her stars,
as the dark of the eye (Tef) reflects, and the tabernacle in its most
1
1

VOL. II

Hymn to Amen. Boulak.

Granite Altar, Turin. List of Gods, no. 18.
T

A BooK oF THE BEGINNINGS.

secret parts was the mirror, the reproducer of the image or likeness,
. the SEE-WITH or SEE-FACE, as the word MA-HER (Eg.), the mirror,
means. This See-with was the reflector borne by the women of the
temple at the door of the tabernacle, the mirror being a symbol of
that which reflected the likeness. The mirrors are called MARAH;
this in Egyptian being MAHER 1 (if not Ma-ar). The hand-mirrors were
probably the Ankh, filled in with a brass reflector. Ankh is an Egyptian name for a mirror. The Hebrew mirrors are contributed by the
women to make the great laver or molten sea. The first mirrors were
the heaven above that reflected light, and the water below; and the
two sisters who impersonate the two heavens are the eyes of Ra.
When the reflector merges into the laver the type is still continued.
The Egyptian Laver is a Mer, the mirror is a Maher, and a goddess
whose symbol is an eye is named Mer. Mirror, water, and the eye
are types of the mother, the reproducer of the image.
The mirror in Japan is held to be the " spirit of woman." It is a
symbol of the soul of the sun-goddess, the equivalent therefore of
Tefnut as reflector or eye of the sun. The Japanese precious stone,
MAGA-TAMA, is also an emblem of the spirit of woman. The
Japanese temple of Isa-Naga, or the source symboled by the serpent,
contained no image but one vast mirror or symbolic eye. In the
temple of Neptune, says Pausanias, they let down a mirror which is
suspended and balanced in such a manner that it may not be merged
in the fountain with its anterior part, but so that the water may lightly
touch its circumference. That was the mirror above and mirror below.
After pray~r and fumigation they look into the mirror. Whoever
looks into the mirror, he says elsewhere, will but see himself obscurely,
but the goddess and the throne he will very clearly behold. 2 He further
says that he is afraid to disclose the name of Despoina (the lady) to the
uninitiated. She was a form of Tes-Neith, the wearer of the red crown.
In the account given by Mackenzie of his visit to the Pagoda
at Perwuttum we find the mirror used as a reflector of light, which
was flashed into a dark, secret part of the Pagoda, revealing, by
means of its coruscations, a silver case in which was set a small
oblong roundish white stone with dark rings. 3
The goddess in the Hebrew version is MIRIAM, the sister of Moses.
Miriam is the representative of the goddess Meri, one of the Eyegoddesses, who has a dual form. It is said to Amen-Ra, "In rapture is
thy mother, the goddess Meru, as thou emittest the irradiation of light
and encirclest the world with thy blaze till thou reachest that mountain
which is in Akar," 4 that is till sunset, when he re-enters the hinder
part or mouth of the horizon.
Shu is pourtrayed on a pedestal of the god Harsaphes, sustaining
the solar bark itself with his uplifted arms. The bark is that of the
I
3

Egyptian Saloon, 6689.

As. Res. 5, 306.

A readies, c. xxxvii.
Mag. P(1p. P 5 3, 4

MosEs- AND JosHuA.

two heavens, north and south. He is supported on either hand by
the two goddesses, MERI-RAS and MERI-MEHI, the dual fonD. of
MERI as goddess of the Nile, south and north ; Ras is south ; Mehi
north. The goddesses salute the sun, as do two Cynocephali, the
"bards of the sun." A procession of the two Niles, over which the
two Meris preside, forms a second picture. 1 The two are but a dual
form of one goddess, and their plural name in Hebrew is Miriam.
Meri, the Nile-goddess, is called Seker, the Silent; she carries the reed.
Seker has a mystical meaning ; Ptah, in relation to the feminine phase
of Osiris, is likewise called Seker. In another form she carries the
solar disk between the cow's horns, like Hathor, and is then the
Bearer, Gestator, GREAT Mother.
Miriam in Hebrew means to be fat and stout, from MRA c~,r.~), to be
filled, full and fruitful, and, in an unused form of the word, bellied.
So Mehi (Eg.) in Meri-mehi signifies to be full, filled, fulfilled, and
the epithet is applied to the cow-goddess as Mehi-urt, the meek fulfiller. This was Meri in the second character, that of gestator, and
either the word Miriam represents Meri-Mu-i.e. Meri as mother-or
the M is the terminal, which denotes the nature of Miriam as in the
twin Meri. The Hebrew AM, for the first form of the Mother of all,
the Great Mother, the Queen Mother, the corporeal one, is sufficient
to answer for the terminal in the name of Miriam as the Genitrix Meri.
According to the Koran, Miriam, the sister of Moses, was the
mother of Jesus. As history, that -has no meaning, but it can be
utilized as mythology. Miriam, as a form of the Solar Genitrix,
would be Mother of the Child (Su) who is Jesus, or Iusu.
In the Arabic Mahometan legends the name of Miriam is Kolthum. 2
Kultum (Arabic) has the meaning of Miriam, to be fat, full, the
original of which is to be with child. But Kolthum is also identical
with the name of Kartoom, where the blue and white Niles blend
and the first swelling is perceived, which denotes the birt-h of the
inundation, the child watched over by the goddess as Meri-ras,
and brought forth by Meri-Mehi. The birth is one with the child.
KART (Eg.) is the child ; UM means to perceive ; AM to discover.
Khartoom is the place where the child was born and watched over, and
Kolthum or Miriam is the perceiver, finder, and bearer of the child.
Meri, the heifer-goddess, is likewise found in ~',r.l, the name of a
certain kind of sacred heifer, which was slaughtered for sacrifices and
banquets. 3 Some interpreters understand this to be a fatted calf, or
fatling. Mer (Eg.) means the cow, and to die; Ia signifies to purify,
to whiten. The Meria was slaughtered in front of the ark. 4 The ark
of the AAMU was considered vile by the Ammonians and Osirians. The
Meria was a type of Meri, the Hathor of the golden calf, and the ark
was that of the Aamu, the impure, on account of their prill).itiveness.
Birch, Eg. Gal. p. 6.
a Is. i. II. Amos, v. 22.

2 Wei!. Legends, IOI.

4 2 Sam. vi. I3.

T 2

A BooK OF THE BEGINNINGs.

The Hebrews continued what the Egyptians had cast out. Meri is the
inundation and the goddess of the Nile. This has a mystical aspect,
personified in Meri the Silent, who represents another periodic flood,
which is repeated in Miriam's being put apart unclean during the
woman's week, the time devoted to the mystical inundation. The
word 111~ (Tserga), rendered leper, as applied to Miriam, and her
absence for seven days, is better represented by Serka (Eg.), to be
obliterated, to finish; also SERK, the Scorpion, will explain the
Hebrew nv1~ for leprosy. There is a Rabbinical story of Joseph's
coffin, that tells how it floated on the waters when the time for departure
had come, and how it was pointed out by an old woman named
Miriam, which shows Miriam in the character of the Nile-goddess, the
silent watcher still, as when the ark of Moses was left beside the river.
In the etymology of the name of Miriam, in the Midrash to the Song
of Songs,1 the names of the two midwives are given as SHIPHRAH and
PUAH; these in the Talmud 2 are identified with Jochebed and Miriam.s
In the Hebrew, Shiphrah (M1Elrj) denotes the bright heaven, the upper
of the two, the one arched over; the vault above and void below
being the two heavens; PUAH (n~!l) to breathe, to blow, to utter.
This is the Egyptian PEH, the hinder part of the lioness, the bringerforth personified as PEH-T, PEKH-T or BUTO of the north, the lower
heaven. The double lioness reads PEH-PEH or PEHTI, and signifies
glory, the double force. Glory, like greatness, was founded upon
bigness, being big, gestating. This is the sense of glory found in
the Hebrew KABOD. Joc]lebed's is the sole na:me compounded with
Iu (~~ ). Kab.od, like Peh, signifies glory. Pehti is the glory, the
double force of Ra, answering to lu or Ihu, as a divine name.
Iu (Eg.) is not only the name of the young sun-god but it also
means double. So read lu-Kabed is the double glory and the exact
equivalent of Peh, duplicated as Peh-peh or Pehti. This then is
J ochebed, who equates with SHIPHRAH of the bright heaven, and
PEHTI, the glory, the dual lioness. Thus the two midwives are identified by Jewish Rabbis with J ochebed, and Miriam, and these again
with the two bringers-forth of Ra or of Pharaoh. In the Talmud it
is stated that the daughter of Pharaoh who adopted Moses was named
BATHIA. 4 Moses became even as a son to BATHIA, the daught~r ot
Pharaoh, as a child belonging rightly to the palace of the Ra.
BATHIA is but another spelling of the name of Buto and Peht, the
feminine personification of the Peh, Bau, Bahu, or the Void, the prim()rdial Abode and Beth of birth, in the lower heaven of the north,
from whence the sun was reborn. PUTA in Sanskrit is the hollow
place, the void, or cavity. PUT or Pun is the hell of the childless ;
FuT, African Balu, hell; BuTo, Fijian, is darkness, place of night.
The BuT (Eg.) is the feminine abode ; the BED, English, is the uterus ;
1
3

ii. 12.
Goldzhier, p. 337

Martineau.

2
4

Bab. tr. Sota, fol. xi. b.

The Talmud, cited by Polano, p. 126.

MosEs AND JosHuA.

the PEHT, Hebrew; PUTA, Maori; PATU, Malayalam; BUTAH, Bagu;
BREDA, Sanskrit; BEHUTH, Phrenician. In the African languages,
FAT in Fulup; FAD in Filham; Fum in Soso, are the belly. Fut or
AFT (Eg.) is the abode. AFT and Fun in English are the hinder part.
The BAITH in Amharic is the little house; BOATH, Toda, conical
temple; BoD, Welsh, house; BUTH, Cornish-English; BOOTH,
English; BOTHY, Scotch. As feminine personifications, besides BUTO
and PEHT, BAHU is an Assyrian name of Gula as goddess of the
abode in the under-world. BEUTH is the spouse of Adonis at Biblus.
BuTA is a Bakadara divinity, whose type is a stone, the sign of Typhon.
PRATE was the Lycian divine genitrix. BUTA-ranga is the Mangaian
goddess of the Abyss, and mother of Maui, the Polynesian Ma-Shu.
One of the dual types of the great mother was Venus, the planet,
when above or below the horizon ; this star was called Zopporah
by the Sabeans, and Moses married Zipporah, one of the seven
daughters of Jethro. According to the Mythos, Zipporah and Shiphrah
are identical. Zipporah, as Venus above the horizon, is the beauty,
the brightness, the glory of heaven ; one with J ochebed called
the mother of Moses, whilst PUAH or BATHIA corresponds to the
other consort. The two sister-goddesses of many names, who are
the twy-form of the Great Mother, are Zipporah and Miriam, as
consorts of Moses. Thoueris or Thermutis was the Great Mother
herself, the Goddess of the Great Bear.
It is evident to me that Joshua, the high priest, who stood before
the Angel of the Lord with Satan standing at his right hand to
resist him, when one Jehovah said unto Satan, "Jehovah rebuke
thee, 0 Satan, even the Jehovah that hath chosen Jerusalem,"
belongs to the same imagery as that in Jude, where the contention between the angel and Satan is over the body of Moses.
The contention here is over the body or person of Joshua, the
"brand plucked out of the fire." This may be noted in passing
as an illustration of the identity claimed for Moses and Joshua, on
the ground of their being the Mau and Shu of Egypt. The trans.formation of Joshua in this scene is the parallel of the change when
Shu, the son of Nun; Shu, the old star-god of the first time, that is
the time of Kefa, the Typhonian goddess of the seven stars, is translated to become the son of Ra, Hebrew Jah, the solar god. He had
served Typhon (or Satan) before, hence the filthy garments; and
Typhon still clams him as a servant, and contendsfor him with the
angel, the representative of the time-cycle. Joshua's iniquity is to
pass away, and he is to be clothed anew, and be crowned with the
Tzniph (!:)'~~); that is, to judge from the Egyptian TES, tie, coil,
envelope, and NEB, gold, to have a crown of gold put on his head and
become the image of the crowned Kepheus (Shu) in the planisphere.
Previous to this change, made visible in the extant imagery, Shu
had worn on his head the Khept or hinder-part of the lion, a type
of Typhon, the north, the Great Bear, the motherhood. This was

BooK oF THE

BEGINNINGS.

his beastly garment, now to be changed by the Lord. Joshua is henceforth to walk in the new ways and keep the new statutes of the sungod ; he and his fellows, who are said to be symbolical men. The
branch, the Repa, the young solar divinity, is to be brought forth and
placed in charge of Joshua.
.The stone with the seven eyes, the seven eyes of the feminine
Jehovah, the stone of Typhon, is to be re-engraved by the male god:
"I will (now) engrave the engraving thereof." The woman called
"WICKEDNESS" with all her symbols is to be cast out. She who
had sat in the midst of the Ephah in a certain emblematic figure.
This mouth was to be stopped with a weight of lead. The Ephah in
Egyptian is the Hept, and the word also signifies the seven, an ark, a
shrine, a, measure. The Ephah was the image of the iniquitous
through all the earth, because it was the feminine type.
A new temple is to be built on a fresh foundation. The ancient
dwelling of divinity in the north is to be superseded; the great mount
is to become the plain. The stone is to be laid at the corner, for
this foundation is that of the solar zodiac. The seven stars are to
be converted into the seven lamps of the Son, as in the book of
Revelation. In the Book of Enoch where the ending of a time and a
new beginning are represented by the killing of the sheep, one being
destroyed by the shepherds every day, each in his season and according to his number, the books are made up by the accountant, and
delivered over to the Lord of the sheep, the Ancient of Days, who
reads, seals and deposits them. The end is also figured as the destruction of the house or celestial temple; and "behold three of the sheep
departed, arrived, went in and began building all which was fallen
down of that house." These three are identified by Laurence with
the Zerubbabel, Joshua, and Nehemiah of the Hebrew story; but they
belong nevertheless to the astronomical allegory as re-builders of the
temple of time in the heavens. This new temple is identical with the
tabernacle created by Ra, in which he resolves to "be lifted up." The
two great supports of Ra are Shu and Taht, his solar and lunar
anointed ones, his representatives in the inferior sky by night ; these
appear as the two supports of the lamp of light, the two anointed
ones who stand by the Lord of the whole earth.
In the hymn to Shu it is said the worship of the mortals reached
Ra through the intermediation of Shu, son of Ra, lord of truths, and
the precise language used is this, "People present !tim witlt their gifts
tltrouglt !tis own hands;" Shu being the hands of the god Ra. So
the worship of J ah-Adonai reaches him through the intermediation
of Moses, who is the hand of the God who is said to speak by Moses,
his hand. 1 In the allegory according to Zechariah, Joshua takes the
place of Moses and Shu.
There is also a bringing forth of the son (the branch) in the Egyptian text. The aged sun-god says to Seb (time) "I cannot preserve
1

Ex. ix. 35

MosEs AND JosHUA.

myself because of my old age; I send (the charge ot the serpents or
cycles of time) to thy son Osiris." He establishes the solar sonship in
the new tabernacle of time.
Taht was created by Rain this new adjustment, as his abode and
luminary, in the inferior sky; a beautiful' light to show or expose to
view the evil enemy. "Thou art my abode, the god of my abode; behold
thou shalt be called Taht, the abode of Ra, and there arose the ibis. (The
stork, or Chasidah, in Hebrew.) I shall give thee to raise thy hand in
the presence of the gods, and there arose the two wings of the ibis of
T aht." " I shall give thee to embrace the two parts of the sky, the south
and the north,'' and "there arose the moon-crescent of Taht," and the
Cynocephalus. These were the two types of the Returner. " Thou art
under my dominion," says Ra to Taht. "All eyes are upon thee, and
all men worship thee as a god." This is said at the making of the
new covenant, to Taht, who is the guardian and scribe of the inhabitants in the northern region.
And ofthe Hebrew Taht it is written, "I will make an everlasting
covenant with you, even the sure mercies of David. Behold I have
given him for a witness to the people, a leader and a commander to
the people." 1 The word translated mercies has a form which signifies
to bend, curve, turn round, whence the name of the Chasidah or stork,
the ibis of Taht and type of the crescent moon, the sure returner.
Chasid has various meanings. The same word rendered "mercies "
of Da.vid is used for a "very wicked thing," 2 where it represents the
Egyptian KHEST, to be foul and vile ; the bending, turning, deflecting
of CHASID, and the CHASIDAH, being applied to an immoral action.
But the fundamental sense is to be found in the Kasid, the returning
one, with the moon for the type of renewal, from KHES (Eg.) to return,
to found a road, to construct ; whence KHESF, to return and ascend
in opposition to the opposing force, as did the new moon. The
Khest (Eg.) is an established district. The Khesm was the holy of
holies ; a variant of Skhem. The same covenant was made with
David as with Taht, the sure returner and establisher of light.
Again, " They shall serve the Lord their God, and David their king,
whom I will raise up unto them." 3 " In that day . . . . the House
of David (shall be) as God, as the angel of the Lord before them." 4
"Afterwards shall the children of Israel return and seek the Lord
their God and David their king." 5 "And David my servant shall be
king over them, and they all shall have one shepherd." 6 "And I
will set up one shepherd over them, and he shall feed them, my
servant David." 7 The Son that is born of a virgin, the Prince 01
Peace, sits on the throne of David. 8 Like Osiris, he is at once the
everlasting Father and the Repa or Prince of Peace, who, as Horus,
is established in the seat of the father by the lunar god Taht, when
1

Is. lv. 3, 4.
Hosea, iii. 5

Lev. xx. 17.

Ezek. xxxvii. 24.

Jer.

xxx. 9
Ezek. xxxiv. 23.

Zech. xii. 8.
8 Is. ix. 7

--.~---~

A BooK oF THE BEGINNINGs.

the Tat was set up in Tattu, the region of establishing. Says the
Ritual/" Settitzg up the Tat in Tattu means the shoulder of Horus who
dwells in Skhem," .i.e. the secret shrine, the son in the Hebrew version
is to bear the government " upon his shoulder." In " CHASID " shall the
throne be established, and he shall sit upon it in truth in. the tabernacle of David." 2 It is founded on the sure returnings of the lunar
light, the abode of Ra by night. This Tabernacle had been placed
in Jerusalem, the sacred city, the Mount of Peace, the mother-mount
where the son was yearly born, as Solomon, or Iusu, or Khunsu, the
good peace, the soli-lunar child of Easter-tide, the child therefore of
David, so far as he represented the moon-god. The establishment
of the throne of the young solar god is intrusted to the lunar god to
this day. Taht or David still keeps the covenant, and the full moon
of Easter yet determines the :resurrection of the Christ. Shu, the
star-god, and Taht, the moon-god, were the two faithful witnesses of
Ra, the. sun-god, whose creation was the latest in heaven, as Kepheus
and the new moon ; his supporters and representatives by night in
the conflict with darkness, and all its hidden powers ; and these are
the originals of Mashu (Moses) and David in the, Hebrew form of
the celestial allegory. In the new temple built by Zerubbabel, in
which Shu (Joshua) was to serve the solar god, these were the two
anointed ones of the two gold pipes which fed the sevenfold lamp
of light ; the two anointed ones that stand by the solar son as the
Lord of the whole earth, who is identified with the number seven as
Sevek-Ra, on the Typhonian line of descent, and on the side of th~
Mother who was now to be cast out as "WICKEDNESS."
These "two witnesses" appear as the two prophesiers in the Book
of Revelation.s "These are the two olive-trees, and the two candlesticks standing before the God of the whole earth,"-the two lamps
of light carried by Taht, the moon-god, and Shu, the star-god, as the
witnesses or prophesiers of Ra.
These two are present at the
measuring for the new temple of the Iu or Ao the Son, the Egyptian
Jesus, which is that of the twelve gates, twelve angels, and twelve
tribes ; the matter of which is as ancient as the zodiac of twelve signs,
and the casting out of the woman here personified as the great
harlot, the Scarlet Typhon, called Mystery (Kep, one of her names,
means Mystery), the Mother of Harlots, who rode on the beast with
SEVEN HEADS. Lastly, the two witnesses to the true, that is solar
light, appear on the Mount of Transfiguration as Moses and Elias, the
fellow-figures to Shu and Taht in the Egyptian Mythos.
1

Ch. xviii.

Is. xvi. 5

Ch. xi. 3, 4-

SECTION XVII.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED FROM
THE MONUMENTS.
WE have seen that there was an ancient Egyptian Chronicle accredited with containing the records of over 36,ooo years, The same
record is recognised in another way by the tradition of the 36,500
books assigned to Hermes. Nor is there the slightest reason to
doubt that the Egyptians may have kept their reckonings during
that vast period of time, the whole of which is fully required to
account for other actual phenomena, and no signs of numerical exaggeration have ever been detected on the monuments. The tattered
condition of the Turin papyrus cannot quite obscure the fact that
it cont~ined a chronological system corresponding to that asserted by
the traditions of the STELlE and the books of Taht.
There is a statement quoted by Bunsen 1 from John Malalas (about
goo A.D.), who is followed by Cedrenus (about 1,0'50), and by a
subsequent continuer of the Chronicon Paschale, to the effect that the
"Giant Nabrod" (Nimrod), the son of Kush the .!Ethiopian, of the race
of Ham, built Babylon. Chronus ruled over Syria and Persia, the son
of a certain Uranus, who reigned fifty-six years. His wife's name was
Semiramis. He was succeeded by Ninus, the father of Zoroaster; after
whom came Thuras, then ARES and BAAL, to whom the first STELlE
were dedicated. The ARES and BAAL here connected with the first
stela:: are Shu and Sut in Egypt. Ares iS. Mars, and the earliest
Baal, the son, is Bar-Sutekh; and the Baal of the first STELlE, as Sut,
is one with the Hebrew SETH, to whom the astronomical pillars are
ascribed by Josephus. Certain stela:: are also referred to as the
pillars of AKIKARUS, called the prophet of Babylon (or tbe Bosphorus), whose wisdom was said to have been stolen by Democritus,
and on which a treatise was composed by Theophrastus. In Egyptian
KHEKHA signifies the numbers and reckonings, and is a name for the
stone of memorial; RU denotes the graver of the stone; Rut is to
engrave, which suggests a meaning for the name of an erector of the
1

Egypt's Place, v. i. p.

229.

BooK OF THE

BEGINNINGs.

stel<e, as Akikarus. Sut and Shu (Baal and Mars), to whom the earliest
pillars were dedicated, are the two primordial recorders in the Egyptian
mythology, and both are earlier than Taht, Sut being the predecessor
of Taht.l Herodotus calls Kepheus the" Son of Belus, " 2 and as the
successor to Bar-Sut, the earliest Baal or Bel, this is the true sequence
and order of descent.
By aid of the hymn to the god Shu we learn that Shu was also
the divine scribe, whose works were included in the records of
Taht, lord of Sesen, and treasured up in the royal palace of On.
The bringing on of Shu the Star-God as a scribe or recorder into
the Lun~r Mythos is shown by the AAN, monkey (which was a type
of Shu), becoming the co-scribe with Taht.
The stel<e of Baal (Sut) would be records of Sothis, the Dog-:star,
the star of Sut, the first announcer of celestial time in relation to the
Great Bear and the inundation in Egypt. Shu, in his twofold
character, has been sufficiently identified with the Moses and Joshua
of the Hebrew writings. Sut is Seth, to whom the pillars and stel<e
are attributed.

In the fifth chapter of Genesis the seven who preceded Seth are
summed up in Adam, the biune parent. "Male and female created
he them, and called their name Adam." 8 Adam is the sole predecessor
of Seth in one version of the mythos. We might just as well say
Eve or Chavvah, for the first producer in mythology is the Genitrix.
But Adam will serve, as in the Egyptian Ritual Atum appears as a
female, designated the "mother-goddess of Time." 4
The mother-goddess of time is the genitrix of all the gods, for
these have no other phenomenal origin than the cycles of time. The
earliest name of Seb (Time) is Keb or Kheb, who in the feminine or
dual form is Khebti, and whose place of manifestation was the
celestial Khebt (Egypt), or earlier Khepsh (Kush), the .tEthiopia of
the North, and region of the Bear.
The first Time observed and registered was Sut-Typhonian ; its
types were the Great Bear and the Dog-star. In this time the year
began with the rising of Sothis, and the first four cardinal points of
the solstices and equinoxes wer~ in the Lion, the Scorpion, 'Waterman,
and Bull; this year and its imagery remaining fixed in the planisphere
for ever. Whatsoever was changed and added, the origines are never
lost or entirely superseded; the earliest types were stereotyped, and
can still be found in heaven above and on the earth below. The bear
and dog (jackal, wolf, fox or coyote), the bull, lion, bird, and human
figure of the four genii are among the extant witnesses of that early
time which began with the genitrix and Sut, her son, to be followed
by Shu and the genii of the four corners. Sut and the goddess of the
seven stars were the earliest Smen, the eight, of whom Taht was made
the lord, when he had superseded Sut. The records of this first time,
1

Ait. ch. xlii.

B. 7, 61.

.
v. n.

Ch.

clX\'.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 283

kept on the stelce or pillars are those of Sut or Seth, who follows
the seven patriarchs, and whose son was the Ano$h or manifester,
identified with the Anush or wolf-hound type of Sut.
Sut was the announcer of the Great Bear cycle, when the heaven
was lower and upper, as north and south before the time of the four
corners, (the revolution of the Great Bear being observed from near
the equator wholly on the north side of the heavens), the records of which
were the stones in the Karuadic land. The star-god Shu was an
indicator of the solstices as Kepheus in the Waterman, and Regulus in
the Lion, and therefore belongs to thefigure of the first four quarters.
A sun-and-sirius year also probably began from this starting point;
its representative image being Sut-Horus. Sut, in relation to Har,
was assigned the earth, and Har the heaven ; Sut represented the first
of the two truths, the opening one; Har the second. This position
was continued in the typology of the Ritual. In the circle of Smen,
the place of preparation, it is said of the soul passing through the
purgatorial trials, "divine Horus purifie~ thee; the god Sut does
so 1n turn." 1 He was the purifier in one sense, corresponding to the
feminine period of puFification. The first starry type of Har in
relation to Sut was probably the Wolf, the Anush, which rose
in the evening when the Sun and Moon were reunited in the sign
of the vernal equinox. Diodorus describes the Dog as being the
type of Sut, and the Wolf as the type of MAKEDO ; and MAKAI,
in the Magic Papyrus, is called the son of Sut, but under the crocodile type. The Dog and Wolf correspond to a dual form of SutAnubis. The passage of the sun's entrance into the sign of the
Bull was marked by the rising of the Wolf; and Sut (dog) and
Makedo (wolf) are called (by Diodorus) the two sons of Osiris. The
present point, however, is the identification of Shu (Ares) and Sut
(Baal), with the stelce of the Karuadic land existing before the flood
of Noah. Shu, as a star-god, is so old in Egypt that he is called
"greater and more ancient than the gods." He was the son of Nun,
the Bringer, before Taht became the reckoner and recorder of
time, and in the re-adjustment of the myth, according to the solar
reckoning, Shu is the adopted son of Ra.
In this sense Shu
is said to be selected by Ra as his son, previous to his own birth, 2
which is exactly what occurs in Exodus. The sun-god Jah is not
born or manifested in Israel until his appearance to Moses in the
bush of flame, 3 when he announces himself by name as J ah and
EY AH ASHER J ah, the hitherto unknown god.
Shu made for Ra "hereditary titles which are in the writings of the
lord of Sesen," that is in the Hermean books of Taht, 4 and here,
apparently, we strike upon the connection of Moses with the Psalms
of David or Taht.
1

Ch. xvii.
4

2 Mag. Pap. i. 2.
M a~;z'c Papyrus, i. 6 and 7.

Ex. iii.

;.

BooK

OF

THE

BEGINNINGS.

In addition to the five books the Jews assign eleven of the Psalms
(xc, to c.) to Moses. Also there are traditions of the book of Job
having been written by Moses, the Hebrew Ma-Shu. Thus. the
Hebrews have the writings of Shu (Moses) mixed with those of Taht
(David), and Shu invented hereditary titles for Ra. J ah is one of the
titles of the Hebrew sun-god, found especially in the Psalms. Now
the earliest books of Shu, as we have seen, were the stelre, the stone
tablets of the oldest chronology.
Moses being identified as the Egyptian god Shu of the Two Truths,
represented by the two stone tablets on which the ten commandments
were written, we have in these a survival of the stone stelre of Shu.
Moses is the typical author of the Pentateuch ; he is credited with
writing the second edition of the ten commandments,! and the
register of the stations in the wilderness. 2 Moses is Shu ; Shu or
Su, in the later modification, means number five, and the five books
are those of Shu. Su (Shu) for five is the final development of
Kafi, the hand, and Kafi is a name of Shu, who, in his dual character,
constituted the two hands of Ra~ the sun-god, as his supporter and
the uplifter of the nocturnai heaven. Taht superseded Shu as well as
Sut, and this is reflected in Tut (or Tu) for the number five and a
name of the .hand. Moses is emphatically the hand of Jah-Adonai,
and the "Hand upon the throne of Jah" in the Margin 3 has an
apparent relation to Moses or Shu, the hand of the Lord with which
he commanded Israel. 4
In the Egyptian development of the mythology we see Shu discrowning himself as it were to decorate the later sun-god. Horus
says to his father Osiris, "Thou receivest the head-dress of the two
lion-gods." "The lion-gods supply his head-dress." "The lion-gods
have given to me a head-attire. He has given to me his locks, he has
placed his head and his neck with his great power up~n me," says the
Osirian. 5 Osiris was crowned with the feathers by the lion-gods as
the universal lord when the solar cult superseded the Sabean.
The change from Shu, the star-god, to Shu-Si-Ra, which occurs in
the creation by Ra, is marked when Moses came down from the mount
and wrote all the words of the Lord, and erected an altar and twelve
pillars at the foot of the mountain. These represent the solar zodiac,
and here the twelve stones take the place of the matzebah, or pillar,. of
an earlier cult, the hieroglyphic of Sut. In the Hebrew mythology
Moses reveals the solar god to Israel by the name of J ah, the ElShadai of the five books. When the new god is elected for worship
under the leadership of Joshua and a covenant is made, then" Joshua
wrote these words in the book of the law of God." 6 He plays
the same part here as Moses in the other books, of whom it is said,
"It came to pass when Moses had made an end of writing the words
1
4

Ex. xxxiv. 28.

Num. xv. 23.

Num. xxxiii.

?.

:; Rt't. ch. lxxviii.

Ex. xvii. 16.

Ch. xxiv. 26.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

285

of this law in a book, until they were finished." 1 Joshua then is -a

writer of the book of the law, in a scripture indefinitely older in form
and substance than the book of Deuteronomy. Now as the name of
Joshua was altered in order that the name of the male god J ah, made
known by Moses, m!ght be compounded with that of Shu or Shva;
and as Jah-Adonai is the sun-god Ra who adopted Shu as his son in
the solar regime, it follows that Jah-Shua is the Hebrew equivalent of
Shu-si-Ra, and the original Oshea becomes the son of Adonai-Jah,
just as the pre-solar god Shu in the creation by Ra becomes the son
of Ra, whereas previously he was, like Joshua, the son of Nun. Shu,
in the character of Anhar, is the elevator of heaven, the bringer, the
one -who returns, brings back again, countervails, compels, forces a
way, raises, restores, equalizes, and saves. All that can be expressed
by the Hebrew 1:m:i, as uplifting, self-sufficing, enough in oneself;
mt::i, to countervail and equalize ; !l~t::i, which denotes returning,
bringing back, and restoring, is concentrated in Anhar, the typical
returner and bringer; and as SHVAor SHUAindicates this character of
the uplifting and self-sufficing one, who follows Moses as the servant
of J ah, it is a fair inference that the full name of v1t::im~ means the
supporter, helper, and upholder of the god Jab, proclaimed by Moses.
Hitherto it has not been known that Jah needed help, and so the name
has been rendered, "Jah is help," but in the original myth Ra adopts
Shu as his son because he requires support, and his own father Nun
tells Shu to become the lifter-up of the sun-god.
Joshua does not appear in the book of Exodus, in which Moses is
identified with Shu in his first character of Mashu, until the period ot
"permutation" or transformation, when Anhar the bringer takes the
place of Shu, the up-lifter of heaven. Also the change of Oshea's
name to Joshua occurs in Numbers, 2 at the point where Joshua takes
up the leadership for the land of promise, or is sent forth in search
and discovers the intercepting Anakim.
Shu, the god of two names, is called the double deity in his name
of "young-elder," in his name of " double-abode" of Ra, in his
name of the youthful "double force" in the circle of Thebes. This
duality is shown by the change from the leadership of Moses to that
of Joshua, and also by the two names of Oshea and Joshua. In the
passage respecting the hereditary titles of Ra, Taht, the lord of Sesen,
is called the scribe of the king Ra-Har-Makhu, and the writings are
said to be engraved in script, under the feet of the god, in the royal
palace of On, to be transmitted from generation to generation. In the
exact words of the hymn, as rendered by M. Chabas and Dr. Birch,3
the "substance of Sku is blended with that of Ra," which is exactly
what takes place in the change of Oshea's name into Joshua, in which
Shu is blended, as explained, with J ah. It is then said of Shu, "He made
for kim (the god Ra) hereditary titks, which are in the writings of tke
1 xiii, r6.
1 Deut. xxxi. 24.
3 Recotds of the Past, x. I37

A BooK oF THE BEGiNNINGS.

lord of Sesen, the scribe of the king Har-Makhu, in the palace of On,
consigned, peifornzed, engraved in script, under the feet of Ra-HarMakhu, and he transmitted it (the scripture) to the son of his son for centuries and eternity." Here then we find the Egyptian sacred scriptures
ascribed to Shu (Moses) and Taht (David), deposited in the great
temple of On, to be transmitted from generation to generation for ever.
The records of Sut, transferred from the stelre, are not mentioned,
as Sut had suffered his degradation and casting out, but these were
brought on by Shu and Taht. When the sacred books were assigned
to Taht, hieroglyphic writing had been invented. He is the earliest
divine scribe as the penman of the gods, and his. consort Sefekh
is styled mistress of the writings. Previously the burin and the stelre
of the graver had been the chief means of memorial, and the bringing on of the stone records of the past from the stelre of Sut and
Shu set up in the Karuadic land, and their transcription into the
hieroglyphics of Taht can be traced through the fragment from
Manetho. These, according to his own account, he copied from the
inscriptions which were engraved in the sacred dialect and hieroglyphic characters upon the columns set up in the Siriadic land by the
first Hermes (i.e. Sut), who was earlier than Shu and Taht, and, after
the flood, were translated from the sacred dialect in hieroglyphic
characters, and committed to writing in books (papyri) and deposited
by Agathodremon (Num), the son of the second Hermes (Shu), the
father of Taht, in the penetralia of the temples of Egypt. The three
Tahts are traceable as the Sabean Sut and Shu (Baal and Ares),
and the lunar god, who, being the third, and superseding the previous
two announcers, was knowingly called Hermes-Trismegistus by the
Egyptian gnostics. Agathodremon, or N urn, apparently adds a fourth
to the divine scribes or registrars, and there is a tradition that Taht
drew up commentaries from Nuh, or Num. This is alluded to in the
fragment of the Hermean writings entitled K6p'TJ xoul'-ov, 1 in which
the virgin mother says to her son, "Listen, my son Horus, for I teach
thee a mystery. Our forefather Kamephe possesses it from Hermes,
who writes the account of all things, and I received it from the
ancient Kamephe when he admitted me to be initiated by BLACK. 2
Receive it from me in thy turn, oh, wonderful and illustrious child."
The god here called Kamephe is the god of breath, and therefore the
name signified is KHNEPH, the Egyptian N u, or N urn. The Hermes,
who preceded Num, is Sutor Hermanubis, not Taht, as Taht is the
son of Num.. The first god of breath was Shu, and the leopard skin
is N urn, a sign, like the winepress, of the lion-god ; Shu was the
earlier Num (or Nef), whereas the later Num-Ra was a sun-god.
The three bringers-on of the Records were Sut, Shu (Num),
Hermes Trlsmlglste, par L. Menard, Livr-e iii. 177.
BLACK, rendered ATRAMENTUM, by Canter, or Initiation by Writing, possibly
an allusion to the Veil of Isis.
t

.:.. ,,

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 287

and Taht, the star and lunar gods, before solar time began. The
Kabalist doctrine, which they term the Mystery of IBBUR or transmigration of souls, is a form of the Egyptian KHEPR, to transform,
change, be re-typed or transfigured as Khepr the Beetle transmigrated into his own son. Speaking of this transformation, Rabbi
Menasseh says some among the Kabalists affirm according to the doctrine. of Ibbur, that the soul of Seth, being pure and unspotted, passed
into Moses to inspire him for the delivery of the law, and the soul of
Moses passed into the soul of Samuel through the Ibbur.1 This is
identical with Sut, the Announcer, being followed and superseded by
Shu as the law-giver and the two star-gods by the lunar Logos, the
divine scribe, Taht; and the solar child, one of whose names, Sem-pKhart, is equivalent to Samuel, as Sem, the son. Seth, Moses, Samuel,
and David form the Hebrew parallel to Sut, Shu, Horus, and Taht.
The gathered result in the Records of Sut, Shu, and Taht was
deposited at ON as the Hermean books.
According to the Hebrew story it was at ON that Pharaoh gave
Asenath the daughter of Potipherah, priest of On, to Joseph as his
wife, when he was "thirty years of age," and "he went out over the
land of Egypt." 2 Brugsch-Bey has referred to the fact that in
ANNU, the ON of the Bible, there existed from very early times a
celebrated temple of the sun-god Atum, or Tum, a particular local
form of Ra,3 and his wife the goddess Hathor-Iusaas, to which the
Pharaohs were wont to make pilgrimages according to ancient custom
to fulfil the directions for the royal consecration in the great house
of the god.4
Before considering this local northern cult of Atum-Iusaas and
their son I u-em-hept, the Jesus of the Apocrypha, it will be necessary
to speak of the god Atum, or Tum as he is generally called, who
has already been identified with the deity of the Hebrew Thummin,
and the British Tom Thumb. His familiar name of Tum is repeated
as an epithet of the Hebrew deity, who is called en (Thurn), a
perfect, pure one, in thej tenth Psalm. Tum (Eg.) means to complete and perfect in a total of two halves. This is identical with
Kak (Akkadian), Koko (Fin), Kokk (Esthonian), COKE (Lap), to
complete, and KAK is the form taken by Tum as the completer and
finisher of the cycle. In Kak we shall find the Hebrew J ach.
Genealogically Tum is said to be the son of Ptah and Pasht.
Also he is called Rei. in his first sovereignty. The Ra sun was later
than the Har sun.
Ra denotes the Rek, the sun by which time
was reckoned in the solar year. Ptah was the establisher of that
year, or the four corners on which it was founded. Atum is the first
9 Gen. xli. 45, 46.
Nishmath Chajim. f. 159. c. ii.
He was not merely that. Atilm was " Ra in his .first Sovereignty," on a
sarcophagus of the time of Amenemha. See the 17th chapter of the Ritual
for commentary.
4 History of Egypt, vol. i. p. rz8.
Eng. Tr.
1

288

A BooK oF

THE

BEGINNINGs.

form of the sun of what may be termed the equinoctial year, hence
he wears the equinoctial crown.
The usual double crown of the gods, and always of the kings
of Egypt, is the white and red crown, placed the one within the
other, to represent the upper and lower of the two heavens, and
the two truths of mystic meaning. Atum is the only deity who
wears a double crown, having the one at the side of the other instead
of the two within each other. This double crown is equinoctial,
the other is solstitial. The two different symbols belong to the
equinoctial and solstitial beginnings of the year.
Atum represents Ra in the reckoning by solar time which followed
the lunar and sidereal time. In this way he may be called the so~1 of
Ptah and Pasht, the Egyptian goddess of Pasche or Easter, whose
seat of the double lioness was at the place of the vernal equinox.
Tum is a visible connecting link between the sonship and fatherhood.
He is a form of Har-Makhu, the sun of the double horizon, which
was solstitial at first and afterwards equinoctial, and, as Har-Makhu,
he brings on the name of the son, Har.
Atum was the earlier Aten, Adon, or Tammuz, the son considered
as the child of the mother.
In the stele of the Excommunication Atum is recognize,d in his
type of the Hut, the double-winged disk of Hu, who is Atum in the
upper heaven, as the "duplicate of Aten," usually called the deity of
the solar disk. But whereas the Aten was limited to the sonship arid
t9 the Har-sun, Atum was developed in one cult into the divine
father and the representative of Ra, as the generator.
In the "PERI-EN-HRU," or Coming forth with (the) day, Atum is
addressed as the "Father of the gods." 1 He is hailed as the creator,
God, the master of being, or visible existence. "In thy following is
the reserved soul, the engendered of the gods wlzo provide him (it) with
shapes. Inexplicable is the Genesis. It is the greatest of secret;. Thou
art the good peace of the Osiris, oh Creator I Father of the gods,
i1zcorruptible." 2
In the Egyptian gospel 3 the souls call Atum their father. In the
." Chapter of making the change into the oldest of the chiefs," i.e.
Atum, the deceased says, "I am Tum, maker of the heaven, creator
of beings (which means rendering visible), coming forth from the
world, making all the generations of existences, giving birth to the gods,
creating himself, Lord of Life supplying the gods." 4
In short, the Egyptian Atum, as the father and creator, is the
divine Adam who appears on earth as the human progenitor, in the
Hebrew Genesis. 5 In one form then Atum is of the earth, earthy.
3 Rlt. ch. xvii.
4 Rit. ch. lxxix.
Rit. ch. xv. Birch.
2 lb.
TuM (Eg.) denotes the race of human beings, mankind, as the created people ;
the word is written like the name of TUM or ATUM the Egyptian Adam. The
race of Atum are the created race. Tum has an earlier form in RUTEM for the
1
5

AN

---~-~---~

'

"'

,-,

EGYPTI,AN DYNASTY OF HEBREW DEITIES IDENTIFIED.

289

It is in the earth as the lower world that the souls are embodied.
Even the creation of the woman from the man is known to the
mystery of SEM-SEM. In some versions of the Ritual,! Ra says,
" When the circumference of darkness was opened I was as one among
you (the gods). I know how the woman was made from the man."
In Jewish traditions the 91st Psalm is assigned to ADAM, and if
for Adam we read Atum, we shall recover the veritable El-Shadai as
the solar son of the ancient genitrix Shadai, the suckler ; he who,
as J ah, is identical with Hak and Kak, the earlier Kebek, the
Typhonian form of the sun of night, who was brought on as Atum,
the Hebrew Adam, to whom the psalm was ascribed. Also the
Rabbins have retained much mythic matter, which was rejected
when the Hebrew scriptures were selected from such sacred writings
treasured up in the temple as the "Book of J asher" and the "Book
of the Wars of the Lord," and those traditions and dark sayings
commanded to be transmitted from father to son. 2 To them we are
indebted for a further identification of the Egyptian Atum as the
Hebrew Adam, in their statement that Adam was originally green! 3
Green is one of the colours in which Atum was pourtrayed.
Champollion copied from a mummy-lid a picture of Atum as the
green god.
Green was emblematic of the invisible world out of
which life sprang in the green leaf; the flesh of Ptah was also
painted of this hue.
Atum is intimately connected with the lion-gods, here represented by Sut and Horus who establish a particular link between
Sut and Atum.
" Oh, Tum ! oh, Tum ! coming forth from the great place within the
celestial abyss lighted by the lion-gods." 4
" Tum has built thy house, the twin lion-gods have founded thy
abode." 5
One title of A tum is N efer, a word of many meanings, and as Nef
is breath, surely the Nefer must include the meaning of the breather
or the breathed. Nefer-Tum is the youthful, the newly-breathed form
of the god. Atum is depicted with a lotus on his head, the image
of reproduction and of life breathing out of the waters. "I have been
emaned from his nostril," says the young Horus of his father, and he
men. M. Maspero (JEthiopian Inscrip. of King Nastosenen) looks on the tin
this word as an inserted dental, and considers the form REM to be the root.
But the ideographs precede the phonetics, and with some signs, if not with all
the phonetics, Ru is an earlier Rut. By omitting the t from Rutem the deposit
is REMA, for the natives. The Rutem are the original created race, and the
tri-Iiteral form is first. The name of this primordial race which is earlier than that
of the worn-down TuM or ATUM is extant, in the Polynesian language of the
ROTUMA. In the Maori, TAMA signifies the eldest son, and TIMATA means
to begin.
2 Ps. lxxviii.
1 Ch. cxv.
3 Bartolocci, Bz'b. Rabbz'nz'ca, p. 350.
5 Ch. xvii.
4 R#. ch. iii.
1

VOL. II.

Bz'b. Arch. vol. iv. pt. 2. p. 218.

BooK. OF THE

BEGINNINGS.

is called the '' living soul (that is breath) of A tum." N ef-ru will read
"breath of the mouth," and the Nefer ideograph, a musical instrument,
is corroborative. There was a form of the N efer earlier than the Viol,
as Hor-Apollo 1 calls it-the heart of a man suspended by the wind-'
pipe, signifying the mouth of a good man. The title of Nefer-hept,
rendered "the good peace," may also mean "the breather of peace."
There is a description in John's Gospel 2 which is related to this
subject. The risen Christ comes into the midst of the disciples,
"the doors being shut," and says, " Peace unto you." And when he
had said this he BREATHED, and said, "Receive ye the Holy Ghost."
That is a picture of the N efer-hept, whether as A tum or Khunsu.
Nefer also signifies to bless, and here the blessing is breathed as
"peace." In the chapter of "How a person receives the breath in
Hades," the deceased cries, " Oh, Tum I give me the delicious breath
of thy nostril," 3 the breath of renewed life. The Festival of Tum is
the festival of passing the solfl to the body. "My father Tum did
~t for me. He placed my house above the eartlt: there are corn and barley
in z't. I made in it the festival ofpassing the soul to my body," 4 the soul
being the breath.
Atum supplied the breath of those to be, and reproduced the
image of breathing life, he himself being that breathing image of
visible existence in the renewed form ofNefer-Tum, the Iu-su. The
ptbof that the word Nefer has to do with the breath is furnished by
the lily-lotus of Nefer-Atum. This lily is borne on his head, or his
head appears emerging from the lily, which is mystically called the
"guardian of the nostrils of the sun and the nose of A thor." The
lily, the symbol of Tum and Athor breathing out of the waters, is the
type of Tum, who, in the " Stele of Excommunication," is designated
the "giver of breatlz to all nostrils."
The doctrine of Atum, the breather of souls, with Nefer-Atum as a
form of the breathed, the continuer (nefer) of Atum, furnished the
myth of the creation of Adam, in the Hebrew Genesis, of whom it is
written in the English version, " The Lord God formed man (of) the
dust of the ground, and breathed into his nostrils the breath of life,
and man became a living soul."
Atum appears in the Ritual as a male triad in one person. It is
said, in the I 7th chapter, the gods, H u and Ka, are "attached to the
generation of the sun, and are followers of their father Tum daily."
That is Atum, the god of the two heavens, whose station is
equinoctial, has two manifestations, the one in the lower, the other
in the upper heaven ; the one as the god of light, the other as the
deity of darkness. In the type of Har-Makhu he unites both; in the
type of Khepr, the beetle-god, he makes his transformation from the
one into the other character. The shrine, or secret dwelling, is said to
be in darkness, in order that the transformation of this god may take
1 ..

11.

Ch.

XX.

Ch. liv.

4 -Ch.

lxxii.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 29I

place. 1 The name of Ka permutes with Hak, and the original of
both is found in Kak, and yet earlier Kebek. H u is the spirit of
light, the good demon of the double-winged disk,.and Kak is the
sun of darkness in the nocturnal heaven. Exactly the same representation occurs in the Maori, where the word IHO is a correlative,
and has the value of AKE, and yet AKE is also the converse of
IHO. H u and Iho are the modified forms of Hak and Ake, just as
Har, the upper, is of Kar, the lower. A form of this triad is shown
in the passage of the Hades by a picture of the divine bark carrying
the solar disk, enclosing a scarabreus. The god Sau is at the prow,
and Hakau is at the poop. The beetle represents Khepr-Ra, the
transforming sun. If for these we substitute Tum, Hu, and Kak,
we have the triad of the A tum cult.
In the earlier mythos of the Mother and Son, the child Horus had
a dual manifestation in the light and dark. In this the Har-Sun,
the suffering Adonis or Thammuz, was represented as the blind
Horus. He is spoken of in an ancient text as sitting solitary in his
darkness and blindness. In the Royal Ritual at Abydus he is introduced, saying, " I am Horus, and I come to search for mine eyes." 2 The
eye or his sight was restored to the sun at the dawn of day, or it was
re-made in the annual circle at the time and place of the vernal
equinox. The blind Horus was another form of Ka or Kak, who is
called the god Touch, he who had literally to feel his way through
the dark, and is the prototype of our "CHACHE-blind-man."
CHAEICH, in Irish, means a purblind fellow; CAOCH (Gaelic), blind,
empty, void. Kak (Hak), is identified with the blind and suffering
Horus by his being pourtrayed as Harpocrates. Kak is yet extant
in the form of our Chache-blind-man and Jack-in-the-box.
For Tum is the " God who is in his boz, chest, ark, or sheta, out of
which he comes forth from the great place within the celestial abyss,
lighted by the lion-gods," 3 or springs up from his box like Jack, who
also personifies the green man with a black face, as he dances in
green leaves on May Day.
The ancient gods, those of Israel included, are now to be mainly
met with at the toy-makers'; the divinities of childhood still. In the
chimney corner, by the nursery fire, the deities are dozing away their
secqnd childhood, save that once a week the strings are pulled, and
the puppets are compelled to keep up a kind of nodding acquaintance
with the world from the pulpit, which now represents their box, on
Sundays.
As before shown, our "Black J ack,"-whether represented by the
Jack in his box, or the Sweep in his framework of Spring foliage, or
by the "Black Jack" of our winter greens, or the spirit called ''Black
Jack,"-is identical with Kak-Atum, who is also represented by the
image of a black doll, as a sign of life in the lower domain. Also the
2 Renouf, Hibbert Lectures, p. I 14.
1 Records, x. 91.
3 Ch. iii.
u 2

A BooK

OF THE

BEGINNINGS.

White and Black of the gods Hu and Kak have been faithfully preserved in the white Surplice and black Gown of the clergy ; and just
as Atum in his box was the black Kak, so the black gown is still put
on when the pulpit is entered by the preacher in the second character.
The guiding star, or the sun in the Hades, the nocturnal sun, the sun
in the winter signs-these are the origines of the black god, the black
Sut-Nahsi, the black Osiris, the black Kak, the black Krishna, or the
black Christ.
The greater mysteries were held at midnight. In truth night was
the earliest time of light, and the evening and morning were the first
day. The Jewish Sabbath, beginning at night, still records this fact.
Night was the mother of all the manifesters of light. The sun of
night, that passed for ever through the underworld, and returned in
spite of death and darkness, was the victorious one, the helper, saver,
comforter, whose first manifestation was the morning ; who came to
evoke the religious fervour of those whom the night and its terrors
had already brought into a kneeling attitude from fear. This was
the particular deity made known to Moses as the sun in the Akar, or
hinder part of the celestial circle, by the name of J ah, the great God
of the Psalmist, who praises him by name as J ah or J ach. This
name of J ah is supposed by Fuerst, Gesenius, and other Hebraists to
be a word abbreviated from Ihvh (l"lH'l'), or derived from a different
form of pronunciation. But the writer of the Book of Exodus is right,
and the Hebraists have never known it-Jehovah was not the
same divinity as J ah. If Jehovah had been a male divinity from
the first, he would have represented Khebekh, the son of Kheb
the genitrix ; but the positive changes in the naming preclude that
from being a possibility. When, in the fourth chapter of Genesis,
men began to call 11pon Ha-Shem-Jehovah, the name was identical
'Yith the Son of J ehovah-genitrix, who is there represented by SutAnush, and later by El-Shadai. Also the Hebrew carefully retains
the n terminal to the name of Jhv, for the feminine Jehovah, as in
Aloah, a goddess.
If the deity made known to and by Moses had been Jehovah, he
would of course. have been known already by that name, and by
making the name of J ah to be identical with Jehovah, the god is
made to bear false witness against himself. The two names have
been confused by translators; the Hebrew Rabbins knew well
enough that Jehovah was not Jah, but a female divinity whose name
was therefore not to be uttered ; and when the name was written it
was supplemented by the title of Adonai, or Adonai was employed
in plp.ce of it to distinguish the male god from the goddess. The
name by which the deity had not been previously known is J ah.
This occurs in the fragment of an ancient hymn, 1 called the "Song
of Moses," or Mashu, who " made hereditary titles for Ra," and in
l_;;Ex.

XV. 2.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 293

Exodus xvii. 16, two of the oldest remains of writings, of which we
'have only a later rechauffi in the present Pentateuch. The name
originally given in Exodus is J ah or J ach, the god of the far earlier
fragments and of the Psalms and ancient poetry ; the same as
the Egyptian Kak. In the hard form J ah is Kak, and J ach is the
intermediate spelling of the name. Kak, Hak, Jach, with other
variants, will be found in many languages, including the Hebrew
type-name of AKH ; AKH, the Assyrian moon-god, the English
]ACK; Kodiak, IJAK; Saraveca, CACHE; Laos, XACA; Bushman,
CAGU; Loanga, CHIKOKKE (a black idol); Ge, black sun, CHUGH-ra;
Erroob, GEGGR; Singhalese, J ACA (the devil) ; Seneca, KACHQUA;
Port Philip, KAKER; Susu, KIGE; Angami Naga, ACHUCHE; Cuban,
}OCAHUNA; Galla, WAK; Gonga, YEKO; Sereres, AOGUE; Finnic,
UKKO; Otomi, OKHA; Sioux, OGHA; Arabic, }AUK; Japanese,
}ACUSI, God of healing; Koniaga, EYAK, the Evil Spirit, and many
more. The name depends on KAK, meaning darkness, and on the
Light, whether as star, moon, or sun, being the deity of the dark.
Kak was the solar god in the Akar; so is }AH, the divinity of the
hinder part shown to Moses. Kak is the god of darkness, and the
word means darkness. So ;,1 is annexed to a noun,1 to denote
horrible darJmess. J ah is the god of darkness. The god of the
Psalmist,2 who bowed the heavens and came down, was the descending sun, the beneficent deity of the dark ; the darkness was his
secret place. The god of the dark was pourtrayed as the black god.
In Strabo's account of the Exodus we are told that Moses, the
Jewish teacher, was opposed to images of the deities ; 3 but neither
Moses nor any one else could get rid of the imagery which is still
extant in the writings and reproducible for the reader. My conclusion, as easy to defend as to suggest, is that the ASHAR, i~
EYAH ASHAR JAH, is a part of the proper name, equivalent to
the Phcenician 10~. an epithet of Baal, the son, as consort of Asherah,
the goddess of the tree and the pillar who was the object of secret
adoration in Israel when the cult had been publicly suppressed.
Asherah, Astarte, Ashtaroth, are finally one with Jehovah as the
primordial genitrix; Asher-Jah was a form of her son, the st.n
who in mythology grows up to become the husband of the mother
and the re-begetter of himself as his own father. This was so
with the earliest Duad of the mother and son, whether Sabean or
solar. The Virgin and Child were before the fatherhood was individualized on earth, and therefore before it could be typified or
divinized in heaven. Now, this development of the male god from
the son of the mother into her husband and the father of souls
is traceable in the change from Aten to Atum in Egypt ; also
in the evolution of Osiris, the father god, out of As-Ar, the Har-son
1

Jer. ii. 31.

...
xvm.

II.

Lib. xvi. c. 35

A BooK

294

OF

THE BEGINNINGS.

of Isis; she who came from herself. The Ar-son is P-ar, i.e. Bar, Baal,
and this development can be traced in Israel.
"It shall be at that day, saith the Lord [thou] shalt call me 'my
husband,' and shalt call me no more Baali,'' 1 rendered "my Lord,"
and not inappropriately, for Baal is expressly the Lord, as son of the
mother. The Ar or Har (Eg.) means the Lord. Aten, or Adon, is
the lord, and the lord is the prince, son, heir-apparent, the Repa of
mythology, who precedes the Pharaoh and represents the Har-son
that was earlier than Ra. This was the Shem that men began to
call upon at the time when the Anosh was born to Seth, or when
Sut-Anush was made the male manifester of the female deity.
The earliest god known to any mythology is the son of the mother,
the eternal child, boy, or lad. El or Al was the supreme god of the
Babylonians ; the prince of gods, the lamp of the gods, the warrior
of the gods (the characters of Bar-Sutekh) .. On Assyrian monuments Baaltis and the (-' ;;>hining Bar" are found in immediate
juxtaposition.

Har-pi-Khart, distinguished from Har-pi-Kherp, is not merely
Horus, the child; he is the child of the Motherhood solely, that is the
Ar, Har, or Khar, with the feminine terminal to his name.
The Asar, who in Egypt was son of the mother, and later consort,
is in the Phrenician it:l~ (Asir) the husband. In Hebrew Asar
means the spouse, the wedded consort, whilst Ashar or Gashar
signifies to be united sexually, to be married. Ashar-Jah is thus
Jah, the husband, distinguished from Baal, the son.
There is no other origin for the Hebrew El, a name of the supreme
deity as male, because it belongs to the sonship of the motherhood.
It is useless, likewise, to discuss the meaning of Al (El) apart from
the earlier forms in Gal, Kal, and Kar, which alone are primary. El
is the worn-down form of Hal, or Har, Khar, and Khart, extant not
only in Egypt, but in the Fijian god Kalou, callecl Kalou-Gata, the
god who fulfils what he promises ; is as good as his word, the
equivalent of the Egyptian Makheru, or true voice; Kalewala, the
Finnish divine hero; the Greek Kurios, and others, including the
Cornish Golly, or Goles, who is still sworn by in England, and
is represented by the uplifted hand; Goll, as hand, being equivalent
to the Kher sign, which is the oar-sceptre, or hand of Horus in
crossing the water.
Asar (Osiris) is the son of As, Hes, or Isis, so El-Shadai is the son
of Shadai, the Dea-Multimammce. "I am El-S!tadaz/' is th~ first
announcement of his name and presence made in the Hebrew
writings.2 This the Targum of Onkelos renders by "ANAH CHIVLAH SAPUKAH." ANAH (n)~) has the meaning of being brought
on by adaptation. Chivlah (n~~n), from ~IIi, denotes the bringerforth, the gestator, and Sapukah signifies the added and joined
1

Hos. ii. 16.

Gen. xvii.

I.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

295

togeth~r, the exact equivalent of Asha:r-Jah; El, son of Shadai,

being brought on as the god attached and wedded to the genitrix,
as in the original mythos.
The earliest Ar was Bar, or Baal, and in the Hebrew writings
the name of El interchanges with Baal. Baal 1 alternates with El. 2
Baal, the supreme god of the Kheta and the Syro-Phrenician
peoples, was Baal-Sutekh, the ass-headed Sut of the monuments.
This was the Baal of the heavenly dwelling or the tower of Saturn
in the seventh heaven, when Sut had become a planetary god,
as Saturn. Al is the son, then, identified with or as Baal, i.e.
the Sabean Baal, who was Baal-zebul or Baalzebub and Bar-Sutekh.
Bar-Typhon (Eg.), Baal-Zephon (Heb.), Baal-Kivan ()':~-',v:l) of
the Phrenician and Babylonian mythologies, and the Baal-Kivan
of the Numidian inscriptions, are each and all the son (Al) of
the genitrix, who was first the goddess of the seven stars, next of
the moon, and lastly of the sun.
Baal is compounded with J ah in the proper name of Baaliah, i.e.
Jah, the sori, as Baal, Bar, or Al, and Baaliah, a Hebrew proper
name 3 as a divine name, distinguishes the deity J ah as Baal,
who was the earlier son (Al) of the mother. The most varied abbreviations are fou!:!d in compound proper names, where the Beth becomes
a mere sign of abbreviation. It is so made use of for the name of
Baal. Fuerst quotes the Phrenician 1:1~'::1 reduced "from 1:111~-',v:l with
the name of Baal represented by the Beth. We have the B' Jah of
Psalm lxv. 5, Psalm lxviii. 5, Isaiah xxvi. 4, which we can now read
as a modest annunciation that Baal-Jah is the name signified, only
Baal had then acquired a bad reputation. Moreover the B' is brief
for either Baal, Ben, Bar or No. 2. These ancient significates are all
essence, and this B' suffices to identify the god J ah as the son who
was Baal, the manifester, in a twofold form, the same as Sut-Har,
Sut-Nubti, the dual Anubis, or the double Horus.
Philo-Judreus, speaking of the mysteries of Baal-Peor, tells us that
the votaries opened their mouths to receive the water that was poured
into them by the priests.4 Baal-Peor is called lord of the opening,
which this action symbolizes. The H-ebrew i'VD, rendered by the
Seventy cf>oryrop, a hiatus or opening, is the Egyptia11 Pekar, a gap,
opening. AR denotes that which is fundamental. Pekar also has the
significant sense' of being in flower; one of the Two Truths. At
their period of pubescence the Maidens were dedicated to Baal-Peor.
This identifies Baal-Peor with Sut, or Bar-Typhon, who is designated
the Opener. The year was opened by the star named after him.
In the Magic Papyrus the "two great goddesses that conceive and
do not breed are opened (Sennt, to open the ground, make a fresh
foundation) by Sut and sealed by Har." Interpreted by the Two
1

Judges, viii. 33
4

~'-.

2 Judges, ix. 46.

See also Faber, Pagan Idolatry, ii.

3 I

250-1.

Chron. xii. 5

A BOOK OF THE BEGINNINGS.

Truths, this identifies Sut with the water (blood) period, and Horus
with gestation or breath ; the one represents the opener, the other
the closer of the womb ; the one flesh, and earth ; the other spirit
and heaven. In the planisphere Sothis was the star of the opening
year and of the inundation with which the year opened ; it was
Bar-Sut the opener, or Baal-Peor. Sut-Har, in the first year, was
represented by the wolf, or Orion. Baal was the opener as the child,
son, the Khart, or child of the genitrix.
The Phrenician Baal of the earliest time was known by the title of
Baal-!tan, BeA.,Tav; 1 this was understood to mean the old Ba(!.l, the
first form of Baal. !TAN answers to the Egyptian ATEN, the circlemaker, the sun of the disk-worshippers. In Hebrew tM'N also identifies
the old as an epithet of the highest male deity. The "old" here signifies the first in time. Baal or Bar was the old, first, supreme star-god.
The terminal kh in Sutekh has long perplexed Egyptologists, but
when we find that Osiris at Thebes is called " KHE," the child, and
that the Khu, Sieve, stands for a child, there can be little doubt that
Sutekh is expressly the child of the mother, Astarte. Also "At," the
root of Aten, is the child or lad in Egyptian. Baal-!tan or Aten is the
earliest form of the solar Baal and Aten, the Adon of Syria and Adonai
of the Hebrews, identified as the son by the prefixed Baal. Fm:ther,
by aid of the Phrenician Asar, we are enabled to identify the Hebrew
EL Asar or Isar, with the divine name of El suffixed, is the Egyptian
Asar, as son of the mother. Asar was an epithet of Baal, the son (Bar)
or consort of Asherah (ni~te), who was a Phrenician goddess, sometimes synonymous with the Sidonian Astarte. 2 The Asherah image
of 2 Kings xxi. 3, is one with the Asheroth of. 2 Chronicles xxxiii. 3,
so the goddess Asherah is identified by the Seventy and others with
Ashtaroth. Asherah, read by Egyptian, is the abode (Ah) of Asar,
the child of As (Isis), the Great Mother being personified as the abode
as well as the tree,-Hes, or the divine abode. 3 Asir is an epithet
of Adonis, who is called iCN-'Jite. El-Shadai, Adonai, Baal, are each
a personification of the son of the genitrix belonging originally to the
cult of Sut-Typhon, which was precisely that of the Romish Church
of to-day, the worship of the Virgin mother and her child.
Many secrets of the early religion are enshrined in Hebrew proper
names. Thus Aliah (n''V) or Galiah, identifies the god El, the son
AI, as Jah. Adonijah identifies Adon with Jah, and Ramiah 4 identifie~ Rimmon with J ah.
If has now to be suggested that where Jah is announced to Israel
as the new god, EYAH ASHER J AH, the status of the earlier El has
been changed from the son to the spouse of the mother, and the
divine fatherhood is intended to be introduced. EYAH ASHER ]AH
reads: "I am Jah, the husband," implying the begetter of souls and
Strabo, xvi. I.
s Rit. ch. cxlii.

2
4

Judges, ii. 3, and iii. 7

Ezr. x. 25.

AN EGYPTI4N DYNASTY OF HEBREW DEITIES IDENTIFIED. 297

thence the divine fatherhood, as an advance on the doctrine of the
earlier mother and son. El-Shadai and J ah then ~e take to be two
of. the "hereditary titles" or designations of descent of the sun-god,
Atum-Harmakhu, which were" In the writings of the Lord of Sesen,
the scribe of the king Ra-Harmakhu, in the royal palace of ON, consigned,
Peifonned, engraved in script under the feet of Ra-Hannakhu;"
These writings of Shu may be supposed to have contained the
originals of those which are in various traditions assigned to Moses,
and to have been carried forth from ON into Syria, together with a
version of certain writings of Taht, the Egyptian David; and from
thence we infer the writings of Shu (Moses) and Taht (David) were
carried into Syria and Palestine, to become the Pentateuch, the books
of Joshua and Job, the Psalms, and the missing Book of }asher.
In ON the god Atum was worshipped with his consort lusaas and
their son Iu-em-Hept. These three form the Trinity proper of
' father, mother, and son, in which mythology landed r~ligion at last as
it was in the worship of Osiris, Isis, and Horus, or Amen, Maut, and
Khunsu ; but the worship was characterized by peculiar tenets and
types. In the town of Tum, Pa-Tum, the Pithom of Exodus, Tum
was worshipped under the surname of Ankh, one meaning of which
is the living, and Brugsch Bey makes much of the god Atum of
Heliopolis being called Ankh, the living god ; as if the living god
could only have been known to the Hebrews at Pa~ Tum, in Egypt.
"This is the only case," he says, "in the Egyptian texts of the
occurrence of such a name for a god as seems to exclude the notion of
idolatry:" 1 Enough for the present purpose that Tum was expressly
called the t.iving ; this with the masculine article prefixed would be
Pa-Ankh. Tum was also personified as SUTEM the hearer, or
hearkener, the Judge who hears truth. He is called SUTEM or'' hearing" in the time of King Pepi, 2 (6th dynasty). The ear is a sign of the
descent on the Sut-Typhonian line, from Sut to A ten, from Kebek to
Kak, Atum having been the earlier Aten. It may be noted that the
proper name of Azniah 3 signifies J ah the hearer, from Azen to hear,
and J ah, J ach, or Kak is a form of A tum, the [Od who hears or perceives in the darkness, hence the god of .the dark based on the
nocturnal sun. Tum-Ankh of Pithom was served not by priests like
the .other Egyptian divinities, but by two young girls who were sisters,
and who bore the title of honour, URTI, the two queens or twin-que.en.
A serpent was considered to be the living symbol of the god of Pithom,
called in the Egyptian texts the magnificent, the splendid. According to Brugsch it also bore the name of n~~. which he renders the
3mooth. 4 But as the word also signifies to reveal, disclose, open,
and is applied to the open ear, 5 the serpent Geleh may have been
another type of Tum-Ankh as the Hearer. The consort of Atum of
1
4

2 Records, x. 91.
v. ii. p. 346. (Eng. Tr.)
v. ii. p. 374, Cf. Numbers, xxi. 9 2 Kings, xviii. 4

. a Neh. x. g.
5

Job, xxxvi.

10.

---.-

----.~~--

~--

--

A BooK. oF THE BEGINNINGs.

On is named Iusaas ; styled Regent of Heliopolis. She is a form of
Isis or Hathor, to judge by her head-dress. " Her divine rNe," says
M. Pierret, "is most obscure; her name itself is a mystery : On peut
le traduire / venue de sa grandeur." 1 But a better rendering may be
found in perfect keeping with her character. She is the mother. of the
son whose name is IU-EM-HEPT. She herself also has the title of
Neb-hept, the mistress or lady of peace. The accented SA. in her
name implies the earlier Sif; both Sa and Sif are names of the
son who is Iu. As is a name of the genitrix, Isis; the As,
the seat, chamber, house, bed, resting-place, maternal abode, the
secreting part of the body. Iu-sA.-AS is thus the As or womb of
Iu-s.A, Iu-SIF or Iu-su, three modes of naming the son Iu. Iu
means he who comes, and Iu-sa, Iu-su or Iu-sif, is the coming son,
the messiah of mythology. The HES was also represented by the
sacred heifer as a type of the virgin mother. Iusaas is the cow, the
chamber, the womb of the coming son, the child that is to be.
There is still another meaning. Iu signifies double. The Iu
was of a dual nature. In the Hermean zodiac one mother, the Virgin,
is in the sign Virgo; the other, the gestator, is in the sign of the Fishes;
a -kind of mermaid. IU-SA-AS will read the double-son-house, doubleseat of the son, or seat of the duplicated son. She is the double-seat
of Atum in An, in person. Perhaps the most complete rendering of
the name of Iusaas, and one that includes the mythological m~aning as well
as the philological, is, She who is great with the coming one, that is, with
her son who was Iu. The name of Iu-em-hept is variously spelt with
the AI, AAI, Iu, and Au. It was abbreviated into_ I-em-hept, and
became the Greek IMOTO~.
Both Iu and AAI mean to come
and to bring, so that IU-EM-HEPT is the peace-bringer or he who
comes with peace, who, as the Nefer-Hept, is the breather of peace.
In the solar or luni-solar trinity there was one of the three who was
for ever the CoMING one, the exact analogue of the expected man of
America, looked forward to as the " Coming Man." This was the
Iu, Au, Ao, AF, YAv, YAHU, AHu,IAH, IAo, HAK, KAK, KEBEKH,
and other variants of the one name of the youthful god. Osiris has
the title of Neb-Iu, the coming lord. IE (Iu) was written over the
door of the young sun-god Apollo at Delphi. Tum was called Tomos
by the Greeks. Thomas "which is called Didymus" renders this
duality of Tum by name, and the epithet serves to identify the
Didymean Apollo with the sun of the two horizons impersonated in
Tum, or in Iu as the dual son. Iu-oliter is the name of a Finnic
deity who not only comes but also brings fish into the nets of the
fishermen of the Baltic; a form of bringing attributed to other
messiahs. Hept, in addition to peace, means plenty, heaps of food ..
Both natures of the father and mother were blended in the later son,
and before the fatherhood was founded both sexes were represented
1 Petit Manuel de Mythologz'e, p. 119.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 299

by the dual child. The son of the mother as Iu or the double

Horus personified the future of being, the becoming, and was the
type of futurity presented by Youth, the image of coming into being,
the mythical Iusu or Iusif the coming child. Hence the doctrine
goes back to the child in the womb of the great mother, and has
to be thought out there as a beginning; hence Au (Eg.) to be,
and Au the embryo, the coming being. It is as old as the god
Ptah, who was personified as the embryo, and as Sut the ass-headed,
for Iu is an ancient name of the ass. Now the worshippers of
this manifestation of . the eternal in time were the "Ius," or
Jews, and the doctrine of the coming one of the heavens led to their
false and fatal expectation of the Messiah on earth.
All that is expressed in Revelation 1 by the Ao, "which is, and
which was, and which is to come," is found in the Egyptian "Au,"
signifying was, is, and to be. The letter U represents the later 0.
A and I interchange in Egyptian, A being the English I, and in the
name of lu-em-hept the Iu has a variant in Au, the AO or alpha and
omega of the Greek alphabet and of the Mexican pictographs. We
are told that all who entered the temple of the Epicene divinity
Serapis, bore on their brow or breast the letters or signs of Io (lu). 2
There were different modes of indicating this double divinity and
the dual nature of the lu. For example, the dual signification of the
name of the Iu or JEW would appear to have been perpetuated in
a practice of the Abyssinian artists who, according to Salt,3 invariably and of set purpose drew only the profile of a Jew, the reason
of this curious custom being unknown to him. It was a mode of suggesting the dual expressed by lu. 4 The dual nature of the Iu-God is
correctly depicted in the person of the young man with feminine paps.
Bacchus was pourtrayed with female breasts. In the Soan~ Museum
there is a Grc.eco-Roman statue of the child Horus-the first half of
the double Horus-made in the image of the female. Saint Sophia,
2 Kircher, CEdip . ..&:gypt. v. I. p. 197.
i. 8.
Voyaf{e to Abyssbzla, p. 395
The English medireval JEW-STONES were double. Another illustration of the
Iu or Jew in relation to the Egyptian Deity. In my identification of the
god Tum, the lower minified sun, with Tom Thumb and the impostor" Saint"
Thomas, the crowning illustration was omitted. The recurrence of the shortest
day reminds me that this is the day dedicated to Thomas. Also Drake relates
in his Eboracum, p. 217 (1736), that there was a custom in the city of York
for a friar of St. Peter's Priory to have his face painted like a Jew and to be set
on horseback with his face to the horse's tail, to ride through the city, carrying one
cake in front of him and one behind. The double cake denoted the two paths of
the solar orbit. The friar represented YouL in person, and was accompanied by
the YOUTH of the City shouting YOUL, YouL. The MS. cited by Drake connects
the custom with the betrayal of the city to William the Conqueror who had obviously taken the place of the sun-god. Tum was the sun: of the hinder part, and is
represented by You! (Iu-el) riding backwards, and the JEW or Iu, and here on
Tum's (Greek, Tomos) day we find the same transformation of Tum into Iu-as
shown by the accompanying Youth-taking place, that was pourtrayed in Egypt
as occurring at the time of the spring equinox, when Tomos "called Didymus"'
or dual, made his transformation into lu-em-hept.,
1

3
4

A BooK oF THE BEGINNINGs.

00

intended for the Christ in the Roman Iconography, was delineated

The long and typically feminine robe is
as a bearded female}
another sign, whether this. be worn by Jewish high priest or Roman
pope. Anhar, who is male-female, twin in Shu and Tefnut, is likewise
a wearer of the long robe. The long garment-in which was " the
whole world" 2 in the sense now explained-was worn by IU-EMHEPT. He is figured at Memphis seated, and holding an unrolled
papyrus on his knees, as the wearer of the long robe. We have
already identified this deity as the Egyptian Jesus, to whom the
"wisdom of Jesus" is ascribed as an Egyptian writing, and of whom
it is said, "This Jesus did imitate Solomon, and was no less famous
for wisdom and learning." 8 A form of this god is found on the
monuments at Biban-el-Muluk, with the name of Au or Iu. As
Tum-neb-tata, he is the black wearer of the white crown.4 His
portraits were copied by Wilkinson. In one of these he is of a black
complexion, in another 6 he is bull-headed, with the name of Au, or
SUTEM, the hearer. To denote hearing, says Hor-Apollo, 6 the
Egyptians delineate the ear of the bull, and the reason given is that
when the bull hears the cow lowing he hastens to respond: Au, the
He has the style of Sutemi, the
bullock-headed, is the hearer.
hearer, resident in the HOUSE OF SHU, and he is the lord of victory.
Shu, be it remembered, is the Egyptian Moses, and Au (Iu), the
bull-headed, is the dweller in his house. Also he is a form of the
black god, otherwise Kak or J ach. He is identified with A tum as the
hearer, the hull's ear having been preceded by the earlier types of the
ear of Sut, who was the hearer as the long-eared ass, the prick-eared
jackal, the square-eared fenekh, and who at last deposits in the hieroglyphics the ear-type of At, Sut, and Sutem. The ear, says HorApollo,7 is the symbol of a future act. He is right. Au means to
be; the being who was Atum as the old (Au), and Nefer-Tum, Iuem-hept, or Au, as the future of being, the coming one. Au denotes
both the elder and the younger in one person, or the young-elder of
the mythos. In the form of Au, Atum will supply another of the
origines.
Au, as the son, is Ausu. Iu, as the son, is Iusu. And this god
ofBiban-el-Muluk, with the black complexion, is the black Jesus of
Egypt. The black Jesus is a well-known form of the child-Christ
worshipped on the Continent, where the black BAMBINO was the
pet image of the Italian Church, as popular as Krishna, the black
Christ of India ; and unless the divine son was incarnated in black
flesh, the. type of the black child must have survived from that of the
Miniature of Lyons, 12th century, Didron, fig. so. .
3 Prologue to Ecclesi'tzsticus.
s Wisdom of Solomon, xviii. 24.
4 Descrip. de l'Egypte, v. 2. PL 90.

6 B. i. 47
6 Fig. 561.
1 B. ii. 23.
1

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 301

black Au, the black Iu, the black KAK or JACH, the black Sut
N ahsi, the negro image of the earliest god.
IU-EM-HEPT may now be followed out of Egypt. According to
Jablonski, .lEsculapius was called IMOUTHOS, and he thinks he was
Serapis. There was an Asklepeion, or small temple of Serapis, in the
.Serapeum of Memphis. Ammianus Marcellinus 1 says "Memphis
boasted of the presence of the god .lEsculapius." 2 A bronze figure of
Iu-em-hept, the Egyptian Jesus, the Jesus of the Apocrypha, may be
seen in the British Museum. He is represented as a youth wearing
a skull-cap, and is seated on a stool in the act of unrolling a papyrus;
perhaps a treatise on medicine, he being the Healer, or .lEsculapius. 8
Wilkinson was certainly wrong in assuming that !U-EM-HEPT
could not be the leader of the heavenly deities who is called EMPH
by Jamblichus. The figure designated HEMPHTA at the centre of
the Hermean .zodiac will help to identify him. Iu was the same
as Hu in the Tum triad; and .the winged disk, or ATEN, is a form of
the Teb-Hut sign of the god Hu, the manifestation of Tum in the
upper heaven. The disk has the wings of the dove, the type of that
peace (hept) which was brought by Iu, the coming son, who was the
second Atum, and the child of the lady of peace, Iusaas Neb-Hept.
The mythos of Atum and Jesus (lu-su) contains the original
matter of Paul's doctrine of the first and second Adam; he actually
quotes it. " So it z's written. The first man Adam 4 was made a
living soul; the last Adam a quickening spirit. The first man of
the earth earthy; the second the Lord from heaven." 5 And "as
in Adam all die, even so in Christ shall all be made alive." 6
" And as we have borne the image of the earthy, we shall also bear
the image of the heavenly." This was represented in the worship of
Atum, the red Atum, who was of the earth as the lower sun, and the
lord of heaven, "the great god, lord of heaven and giver of life," as
he is called in his second phase, typified by the Hut, or winged sun.
In the character of Khepr, the type of immortality by transformation,
the first Atum transformed into the second as his own son Iu, i.e.
I u-su, the Greek Jesus.
" We shall be changed," is a translation of the mystery of Khepr, to
change, to transform. This change, or re-birth, was also effected by
the mother Nut in her name of heavenly mystery. Hippolytus 7 says
the Chaldeans called the man of earth who became a living soul, Adam.
1

..
xxu.
I4.

KHERP (Eg.) is a name of the prince or repa who comes, and the name of
.t'Esculapius or .t'Esclepius is probably derived from Kherp-iu with the prefix As for
the great, noble ; or, as .t'Esculapius is the divine healer, the prefix may represent
the Egyptian U sha, a doctor, physician. Thus .t'Esculapius is the Prince of Peace
who comes for the healing of the nations.
8 Eg. Gal. 578, b. Shelf 3
ADAM, the name of man in Lughman and Curali, and ADMA in Adaiel, were
not derived from the Hebrew.
6 I Cor. xv. 22.
7 H0!1'es, vol. vii. p. 97
& I Cor. xv. 45-9
2

302

A BooK

OF THE

BEGINNINGs.

This was the Gnostic Adamas; Adam the Red, as sun, or as personification, was of the earth earthy, considered as the lower of two, and
he became a living soul in the mythical transformation that was first
based on the physiological, in which At-mu is the child of the mother,
the embryo made of the red earth, the flesh formation ; and the
second Adam is the Iu-su, the child after it is transformed by the
quickening spirit. Moreover, the youthful god, IU-EM-HEPT,_ had
become a personal being postulated as existing
spirit~world, communicating with the minds of men in this life, and pre-figuring the
future in dreams. On one of the Ptolemaic tablets there is a record
of the fulfilment of a promise made in a dr~am by the god Iu-emhept to Pasherenptah concerning the birth of a son. This was as real
to the Egyptian mind as that sealing spirit of promise referred to by
Paul. 1 " Henceforth," says Paul, "there is laid up for me a crown of
.righteousness, which the Lord, the righteous judge, shall give me at
that day ; and not to me only, but unto all them also that love His
appearing." 2 Paul's crown of righteousness is the crown of justification or triumph given by Atum, 3 the lord, the righteous judge of
the souls of the dead, at his appearing ; when the deceased becomes
the lord of eternity, to be reckoned "even as Khepera " the transformer, and to be the master of the kingly crown.
This crown is given to the soul when it has been justified in fourteen
trials before the fourteen judgment-seats, that is, reckoning by the
twenty-eight lunar houses, through one half of the circle, or the whole
passage of the lower heaven. It is sa1d to the deceased who has
fought the good fight, "Thy father, Atum, has bound thee with this
good crown of triumph, with that living frontlet; beloved of the goas,
thou livest for ever." 3
The day of festival, on which was celebrated this triumph of Horus
or the soul of the deceased and of putting on the crown of triumph,
is designated " Come thou to me." 4
We are now able to utilize the strange-looking assertion found in
the fragment from Jus tin out of Trogus Pompeius, to the effect that
Moses was the son of Joseph. Such was the divine knowledge of
Joseph, says the passage, that it "appeared to proceed not from a
mortal, but a god." "His son was Moses," whom, besides the
inheritance of his father's knowledge, the comeliness of his person
also recommended. 5 Moses the son of Joseph! As history this
is meaningless, but, as mythology, the statement is verifiably true.
The bullock-god Au is the hearer who is resident in the house of
Shu-the house of the lion-gods who light Atum, or Au, in and out
of the abyss of darkness-and Shu is Moses; Au is the sun-god;_

in

2 2 Tim. iv. 8.
Eph. i. 13.

Ch. xix. called the "Chapter of the Crown of Justification." Birch.

4 So rendered by Renouf, Hibbert Lectures, p. 185. Cf. "Come ye blessed of my
father." Matt. xxv. 32.
5 Cory, Ancz"ent Fragments, p. 8o, Ed. 1876.
1

...
I

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 303

Shu-si-Ra is the son of the Sun. It only remains to be shown that
Joseph is a form of the I u-sif, or coming son, to prove his kinship
to the mythical Moses.
First of the name. Sif in Egyptian, is the son, as well as Su or Sa.
Iu-sif is the son who comes, and equally the dual-natured with I u-sa
and Iu-su. There has always been a sort of indefinite identity of
Joseph with Jesus in Christology which this may, perhaps, explain.
IU-EM-HEPT is supposed to be a form of Serapis, the Epicene type of
Apis ; and it is noticeable that Au has the heifer horns, not the
hull's, or rather the calfs head, as Au is the hieroglyphic calf, which
may be of either sex, and so is a type of both. According to some,
Serapis was a compound.. of Sirius and the solar A pis, a type of the
Sun-and-Sirius like Sut-Nubti. Now certain ofthe Rabbins identified
Joseph with Serapis, and this offers a combination in the sonship
particularly appropriate to the Hebrews. They were Sut-Typhonians
at first when Sut or Baal, Bar-Sutekh, was worshipped as the son of
the mother, and the dual son who united the Sabean and the solar
sonship of the Sun-and-Sirius would be a natural link between the
Sabean and solar cult. But the particular duality of the I u-sif is not
here in question; enough that the Talmud calls Joseph Serapis in the
treatise A VODASARA, and that Serapis was a dual type of deity who
has been identified with I u-em-hept and ..tEsculapius. Serapis was
th.e bull (or calf) of a dual nature. Au (or Iu), the son (sif) of Atum,
is the bullock or calf-headed god in the house of Ma-Shu; and in
the "Blessing of Moses" he says of Joseph, "His glory (is like) the
firstling of his bullock." 1 Au (Eg.) is the calf, which is here identified
as the firstling of the bullock, or castrated bull. The name of the bullock in this place is likewise thatofthe cow, 2 Au or Iu (and therefore
Joseph as well) being of a twin-type. The dual nature of Joseph's
name is shown by his being called ADONAIM. Still more apparent is
the myth where Rachel, in naming the child Joseph, says, " The Lord
shall add to me another son." 3 Joseph, in the margin, is rendered
adding, and Iu (Eg.) means duplicating. The other child is Ben. jamin, son of the right hand. He was brought forth in the birthplace '
of the Messiah, in Bethlehem-Ephrath. These are the two Horuses
of Egyptian mythology, the two halves of A tum.
The two sons of Joseph, Ephraim and Manasseh, are identical with
Joseph, and both together are also called Joseph. Ephraim and Manasseh, the dual form of Joseph, are the exact equivalents of the twin
brothers in all the mythologies, one of whom is the first-born, but the
other becomes the chosen heir. So when the two are brought to the
blind Jacob, he stretched out his right hand and laid it upon Ephraim's
head, who was the younger, and his left upon Manasseh's head, guiding
his hands wittingly, for Manasseh was the first-born, and he blessed
Joseph 4 or the two sons as Iu-sif. The Psalmist says: "Let thy
1

Deut. ~ii. 17.

Lev. xxii. 28.

Gen.. xxx. 24

Gen. xlviii. 14.

A BooK oF THE BEGINNINGS.

hand be upon the Man of thy right hand, upon the son of man
(whom) thou madest strong for thyself."
In the first bifurcation of the dual son Joseph, Benjamin, the son,
of the right hand, equates with the second Horus, Har the younger ;
Har of the right shoulder in Skhem. Hence he is reproduced as the
youngest child of the mother Rachel, who dies at the time of his
birth. Joseph, as the sun of the left hand, the sun that descends
to the north, goes down into Egypt, into the pit, sheol, or Amenti ;
Benjamin ascends to the right hand of the father, he is the sun born
in Ephrath or Bethlehem, whence came the young sun-god whose
goings forth had been from of old and were ..Eon ian. 2
Joseph was thirty years of age when he went out over all the land
of Egypt. If an Egyptian had been asked the age of Horus when he
came of age and went forth to renew the cycle and finish his father's
work, he would have said thirty years. At thirty years tl,te man or
the god became KHEMT, the homme fait, called the man of thirty
years; as the god he was Khem-Horus, the male manifester, the
virile adult. Thirty years is a typical number for manhood.
Another name of the adult son is Sheru, the pubescent, the bearded
(cf. Sheru for barley), and this is determined by the number thirty.
The best of all evidence can be adduced to show that the Joseph who
went out over the whole land at the age of thirty years was the Repa,
the Sheru, the Lord of the mythos. This evidence is, the present
writer con~eives, irresistible and irrefutable.
The title given to Joseph 3 in the Hebrew Bible is O'-V,~-ry~~1'' but an
entirely different version is offered by the Seventy who render it as
,YovOoJupavfix (Psonthom-phanech).
Josephus 4 has ,YoOop.cf>aV'Ilx.ov
(Psothomphanechon). This has several var~ants however, in the different
copies ; no less than eleven forms having been found. Bernard in his
note on Josephus thinks the original Coptic name was PSOTHOMONPONEI, which he explains by ARCANUM ILLE MIHI RECLUSIT.
Jablonski, in his letter to Michaelis, writes the title PSOTEM-PHENEH.
Whiston, L'Estrange, Lodge, and other English translators of Josephus
render the first part of the name as Psothom or Psonthom, and to
these two forms it may be finally reduced for the present purpose.
It has been sufficiently set forth that the god Atum of Pithom was
particularly entitled THE LIVING, that is, P-ANKH. In his transformation into the youthful g<;>d he was Au or Iu, the SIF (son), and
became the mythical Joseph. Au is Sutem, the hearer; Sutem is also
the title of Atum. It was as Au or Iu-sif that he became the hearer.
Thus the two titles ofthe god are SUTEM and PA-ANKH, and according to the record made use of by Josephus, when " ] oseph was now
grown up to thirty years of age he enjoyed great honours from
1

Ps. lxxx. 17.

4

2 Mieah v. 2.
Ant. B. 2, 6, r.

Gen. xli. 45

.-

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 30 5

.the King, who called him PSOTHOM PHANECH,l that is, P (the)
SUTEM (hearer), P (the) ANKH (living). "SUTEM" and P-ANKH
are the two titles of Atum of Heliopolis, and Joseph as the Repa,
the Sheru of thirty years, is known to Josephus by these two titles,
assumed in the solar allegory every year by the Iu-sif or Son of
Atum and Iu-sa-as. But the Septuagint has Psonthom instead
of Psothom, and the word a SENT" or Shent is Egyptian, essentially a mystical and divine title on account of the duality which
it embodies. In the PSHENT crown it denotes the two heavens,
or two lands. In the Pshent apron it includes both sexes. In
SHEN or SEN for the brother and sister it designates both sexes under
one name. The SHENTI were a form of the twin lion which was
at first female and afterwards epicene. . SEN also means the second
of two ; and the double crown of the gods indicated the second, the
added and dual character of the two. To put on the SHENT crown
. was typical of attaining the upper heaven, or the ZENITH, which is the
equivalent word in the European languages; and in the African-Mandingo SANTO is heaven.
When Horus was Khemt, or became the Sheru of thirty years of
age, he put on the upper crown which completed the PSHENT. When
the virgin mother passed into the second phase as the gestator she was
called SENTEM (Sntm) ; PSONTHOM is the same word with the masculine article prefixed, and SENTEM indicates the dual one, whether ap- plied to the mother with child, the wearer of the two crowns, two
serpents, or to the double Horus, theyouth of thirty who is composed
of two halves. It is in allusion to this adding and twinning of the
two in one that the bringer-forth, the "Woman," in the Ritual,'2
says, "I have united Sut in the upper houses." In the "Tale of
the Two Brothers," 8 the elder brother who represents the first Horus,
is said to reign over Egypt for thirty years, and thirty years is the.
age of the second Horus when he begins to rule. It is the typical
age ofthe adult (Sheru) god, the second of the two brothers. Now
when Joseph was thirty years old he went out throughout all the land,
or was made ruler over the WHOLE of Egypt. He rode in the second
(SEN) chariot, a parallel to wearing the PSHENT crown or being
e:ntitled PSONTHOM, literally the UNIFIED or duplicated P-Ankh
the living, meaning that he represented the two characters paired,
blended, ~shen-t in one, which took place when the divine Repa
became Ra, or the twofold Tum was reproduced as Iu, the Si
The Egyptian explains both Psothom and Psonthom, and the evidence
is absolutely conclusive at once and for ever.
The Jews, says Petroni us, in characterizing their cult, call unto
He~l.Veri's EARS.
They did so, whether designated Egyptians in
Egypt or H'ebrews out of it, as the followers of Sut-Typhon, the long1

Ant. B. ii. ch. vi.

VOL.

II.

1.

Ch. lxxx.

Records, ii. IS I.
X

. ,.

A BooK oF THE BEGINNINGS.

\

eared ass, or Tum-Sutemi, or lu (Sif) the hearer, typified by the

bullock. As lusaas of On, the divine abode of Iu the Son (Sif), the
mother, therefore, of Joseph, was a form of the goddess Neith, whom
we shall find in Asenath, he would be SIF-NAT in Egyptian, and this
is the exact rendering of the Zaphnath in Hebrew; SIF-NAT-P-ANKH
is the living son of Neith, the one of the two in the Mythos who
never dies. Thus we recover three Egyptian titles in SIF-NAT,
the son of Neith, PSOTHOM the Hearer, and PSONTHOM the duplicated or Added. The Hebrew ~0', for the ADDED, contains the
exact equivalent of P-SONTHOM, and it is applied 1 to the mother
in conceiving or Adding, where it expresses the sense of SNATEM
the seeded, the gestating.
Asnath, the consort of Joseph, is recognizable as the Egyptian SNAT
or SNATEM, a particular title of the mother, rendered the pleasing,
reposing, sweet, agreeable, restful, peaceful. The root meaning is the
bearing, the seeded (as shown by the seed-pod), and the name contains the elements of As, the great, and Neith, meaning the great
or enceinte Neith. There is a full form of this name of the gestating
mother in Mut-Snatem, a queen on a monument called the Statue
of Turin. Iusaas, mother of the lu-sa or lu-sif is the Neith of On.
As the goddess she would be called the daughter of Ra the sun-god,
and P AUTI means the god or divine image. But according to the
present interpretation the Jews in Egypt were worshippers of the A ten
Sun, the visible glory ; and the Hebrew lt1El, to be prominent, stand
atop or at the head, would describe the Har-sun on the horizon ; this
agrees with the Egyptian PRA, to be visible, manifest to sight, and
PEHTI means the glory. PEHTI-PRA is t,he visible glory of the diskworship.
According to the Psalmist the Deliverer who led Israel up out of
Egypt when he "went out," and the burden was removed from his
shoulder, and his hands were set free, and his bondage ceased, was
}OSEPH. 2
One very ancient name of the Hebrew male deity is expressed by
~n~ J ahu or J aho, which is also the name of a Phrenician solar god.
This form enters into the name of Joseph, 3 so that Joseph is Jahusif, which in Egyptian is Jahu, the son. Jahu is represented by Ahu
(Eg.), a name of Atum, the modeller and framer, as a variant of Hu,
Au, and lu, who is the son. Iu-em-hept was also Ahu-sif, or Atum
as the son.
Joseph as the sun-god supported by Shu, the god of the bow, who is
figured also as the uplifting hands of Ra, or by Moses with his hands
upraised, is delineated in the astronomical chapter. "The archers have
sorely grieved him, and shot (at him) and hated him." That is a
picture of the sun in the Archer, where he was diminishing daily and
1

Gen. xxxviii. 5

Ps. lx"<xi. 5 and 6.

a Ps. lxxxi. 5.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

307

losing strength. But he was sustained and protected by the lion-god

of the bow. Shu with his arrow or Matet with his bow. "His bow
abode in strength, and the arms of his hands were made strong by the
hands of the Abir (,~~) of Jacob. From thence is the SHEPHERD,
the stone of Israel." 1 The character of Anhar is here pourtrayed.
Shu supports the solar disk, Anhar the nocturnal heaven. " Uplifted
is the sky whkh he maintains with his two arms." His hands sustain
Ra in the weakness of his declining age, or in. the lowest signs from
the Archer round to the Fishes. He is the Shepherd as the star
Regulus. He is the crosser over the river Eridanus, and the Abir or
Abar as Egyptian means the one who crosses, passes through willynilly to the other side, one who bored his way, as it appeared to the
primitive men, through the earth to ascend on the side opposite. The
stars that did this were the mighty ones. Anhar as Kepheus,
Regulus, or Mars, was one of the Abirs or Kabirs.
Before being let down into the pit Joseph is divested of his coat of
many colours. So is the sun as Tum on approaching the Pool of
Pant (colours, paint). The Osirian says to this setting sun, "bzdescribable is thy colour, we are beholding all the colours of Pant."
" Glory to thee, 0 Tum, setting from the land of life, in the colours of
the Gate." 2 " Great one who Journeys to tlze Production of Colours, ye are
at the Pool (of Pant)." 3
Tum was the sun going down into Egypt or Khebt, the north. He
was Atum-Adon, and in his dual character Adonaim, as Joseph is
designated. He too left behind his coat of many colours in the pit or
Pool of Pant. Elsewhere, Joseph, or his Atzem, is brought up out
of Egypt by Moses and Joshua.
In the account of the exodus given by Josephus from Chreremon,
the myth is manifestly mixed up with the Egyptian history of an
exodus. The leaders are said to be two Scribes, called Moses and
Joseph, whose Egyptian names were TSITHEN and PETISEPH. 4
We have attempted to derive the Egyptian name of TSITHEN, as
the leader up, from the Celestial Egypt or the Deep. That of Petiseph
appears to resolve naturally enough. A tum was the son of Ptah and.
Peht, the lioness goddess; Iu-em-hept being a form of Atum, who as
the Son of Peht was Pehti-sif or Petiseph, the name of Joseph' in
Egyptian, as explained by an Egyptian expert. Thus we recover the
solar Joseph, who was accompanied by Shu. or Tsithen in the
exodus of the celestial allegory, which is here mixed up by Josephus
with Chreremon's account of the expulsion of the lepers, Aat, or
Pests of Egypt. At the same time Tsithen, as Moses, supplies another
illustration of his being the lion-god Shu, for Clement Alexander
states that Moses had an earlier name known as J oachim.6
Joachim, in Egyptian I u-akam, reads, "the shield or buckler
1
4

Gen. xlix. 234

Agaz'nst Apz'on, B. r. c. xxxii,

Rt't. ch. xv.

Birch.
5

3 Ch. cliii.
Stromata, i.

X 2

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--

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~-

-- ------

A BooK oF THE BEGINNINGs.

308

(Akhem) of Iu." Shu was. the shield and buckler, the bo~man, the
spearman, the warrior in support of Ra and his multitudes. Iuakam or J ah-akam is an appropriate title for Moses, the manifester
of Jah, and leader of his people. Shu in his dual character (with
Tefnut) iurnished the TWINS, and in an ancient Hindu zodiac the sign
Gemini consists of a human figure holding up both hands in the attitude of Shu, or Moses, bearing TWO SHIELDS, one on each side of
hirn.1 As Iu (Eg.) den0tes two and akam is a shield, this is IuAKAM in Egyptian, and the two shields typify the double-support
which Ma-Shu afforded the sun-god who here sits in the centre of the
zodiacal signs as the Ao or Iu.
One name or title of Moses was ABIAO. 2 ARI (Eg.) is the leopard
or cat-lion, into which Shu transformed when he made the "likeness of Seb." AO is Greek for the Egyptian AU, the name of the
young God in the" House of Shu." Am-Au is thus identified both
as Shu (or Ma-Shu) and Moses.
The Israelites or Children of Ra are the same as those who are
found in the Egypt of the Hades and the Wilderness of the Egyptian
mythology. Their leaders are the young sun-god, lu, Au, or JAH,
and SHU, the older star-god.
Fuerst says Iual, -rendered " Iu OF GOD," or Aliah translated "GoD
OF J AH," would be an absolute blasphemy. But Iu is the God AL,
that is, the Son-God, named as son of the mother, whilst ALlAH
positively identifies Jah as AI, the son, and I u-al as I u, the son, is
synonymous with hi-sif, or Joseph. !:JON' :IN is a Hebrew proper name 3
which proclaims that God (Ab) is Joseph.
The proper name of Achiu 4 reads, God is Iu, i.e. double or twin in
Egyptian, who as Iu-sif is the child who comes, and whose coming was
of a dual nature, whence the personification of a biune being.
The name of Eliu-ani ('Jlll'~N) reads, "to I u are min~ eyes." 5
Iu or Au is the Iu-em-hept or Au form of Atum, who, as the son of
the mother Iusaas, the child, Sif, is Iu-sif, the Jewish Joseph, th~
twin or biune divinity.
ELOAH is the name used by the Ten Tribes of Israel for the
Elohim of the Two Tribes. Jehovah-Eloah, 6 in the Ephraimite
version, answers to Jehovah-Elohim in the version used by the Ten.
Because the Ten, the Isharim, belonged to the cult of the genitrix, the
goddess of the seven stars, in the first time, whereas Eloah denotes
the God in a twofold form whom we now identify with Joseph.
Osiris (Asar), the Son of Isis, is called Osiris-Eloh in the Carpentras (Phcenician) inscription; he is also the Neb-Iu on the monuments, and that is the dual or duplicative Lord who, as the son of the
1
2
3

--,----

-~----,.-...-------~-

Pkil. Trans. 1772. Drummond, Pl. 9

Abiao. I am sure of my fact, but not of my authority.
4 2 Sam. vi. 3
Ex. vi. 24 ; I Chron. vi. 8.
6 Gen. iii. 21.
I Chron. iv. 36.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 309

mother, is the Iu-Sif, the coming solar son, the exact equivalent of
Joseph in Israel, the son who comes and duplicates, as Joseph reduplicates in Ephraim and Manasseh, the two sons or tribes whose divinity
is Jehovah-Eloah.
It is known that the vau in mbt.: denotes an ancient plural,
ar1d ,~,~. so interpreted, signifies the dual El, as in Har the Elder,
called Har-ur or Aroeris. Alala is a title of the Assyrian Tammuz.
Elul also represents Har-ur as the name of this dual child of the
southern solstice and the western horizon, the I u-su or I u-sif, who is
the dual Eloah in IsraeL n'~ is a plural pronoun; r1b~ is a name for
gods; 1 and these we take to be worn-down forms of i'l~'~' the plural
for the God of Jacob, 2 and the Alvak of Magozim. 3 Melkart of
Tyre was a form of the dual child of the mother, and he is designated:
the i'l'l/ (God} of fortresses. This is the same as the Alvak of
M agozim in the Book of DanieL The fortresses or rocks- are the two
horizons of the sun, and the Alvak Magozim, ~tll/IYi'l~'~' is identical
with Har-Makhu of the double horizon,. or Atum in his dual seat.
Rameses III. relates that he built a grand temple in the North of
On for Tum, his FATHER LORD, and made an abode and a lake for
Iusaas, and the total number of residents was 12,963. 4 The remains
of this temple existed till quite lately, and were known as the Tel-ely AHOUDEH, the Mound of the Jew. OuR Jews had left Egypt with
their Iu as Joseph, or as Adonai-Jah, before this temple of the Jew
was built.
The worshippers of Iu were the Ius or Jews. It was a religious
and 11ot an ethnological. name at first. The Jews were those who
worshipped the son, more particularly the son of the mother, and
might be Egyptians, Syrians, or Hebrews. The worship of the
mother and son had extended over Palestine in early times.
"Our Bethleem," says Hieronymus, 6 "now our verymost august spot
on earth, of which the Psalmist sings; 'Truth has arisen from the
Earth,' the grove of Tammuz-that is, of Adonis-was casting its
shadow: and in the grotto where formerly cried the infant Christ, the
lover of Venus was being mourned." So was it, ages before the era
called Christian and the supposed incarnation of the God in mortal flesh
and human form ..
Rameses especially dedicates to Atum, as God the Father,. rather
than to Jesus as the son of IJ,lsaas; and Atumr as previously statedr
was the sun-god Ra in his first sovereignty. Precisely the same change
can be traced in Israel. The dual Eloah, I usif, was superseded in
turn, as Jehovah, Elohim, Shadai, and El-Shadai had been. Hence
it is written, "Moreover he refused the 'tabernacle of Joseph and
chose not the tribe of Ephraim, but chose the tribe of Judah, the
I
4

Jer. x.

2 Ps. cxiv. 'l

1 r.
Annals of Rameses III. Records of the Past, vi. 57-9
Ep. xlix. ad Paulin. Tom. iv. pa1t ii. p. 564. ed. Martinay.

Dan. xi. 38.

BooK

oF

THE

BEGINNINGs.

Mount Zion which he loved." 1 Judah represents the god of the

twin-lions, or Moses and Joshua, the god of the law-giver. " The
sceptre shall not depart from Judah, nor a law-giver from between his
feet, until Shiloh come, and unto him shall the gathering of the people
be." The deity of Moses and Joshua, in the ancient fragments, is J ah,
and the name of n1~;11 implies the worship, acknowledging, or manifesting of the god J ah. Judah denotes a new kingdom distinguished
from the ten tribes of Israel and the dual Ephraim, and is therefore
the representative of the Twelve. But we have not yet done with
the cult of Atum; tedious as this tracing may be, it is necessary to
prove the religious origines of the Hebrews, with a labour far beyond
the intrinsic worth of the writings, which in themselves contain but
little original value or authority.
It was as Khepr, the scarab--headed god, that Atum made his transformation .from the god of darkness to the lord of light. And in
Psalm lxxx. 1, we read: "Give ear, 0 shepherd of Israel, thou that
leadest JOSEPH like a flock, thou that dwellest between the Cherubim
shine forth." The Hebrew Lord, Adonai or Jah, is expressly associated
with the Cherubim. He rides upon the Cherubim and is the Lord of
Hosts that dwelleth between the Cherubim. 2 His seat is between
the Cherubim. 3 Sitting, riding, dwelling, his' place is between the
Cherubs, and these are represented as the Two Cherubs. It is probable,
as asserted by Clement Alexander, that the earliest cherubs imaged
the two Bears, a dual form of Jehovah as Di-Genitrix, the plural
KHEPTI. The solar cherubs were the two scarabs of the Egyptian
zodiac, placed in the sign of the crab. These two beetles of Egypt
were figured in an Ark with their wings outspread, as in the description of the Cherubim, whose wings covered the mercy-seat, and whose.
faces looked one to another, after the Egyptian pattern. 4
Josephus tells us that Moses said he had sten such things as the
cherubs near the Throne of God.5 The Hebrew word cherub implies
the same thing as the Egyptian Khepr, the scarab-headed image of
the former and transformer. Khepr and Kherf have the same
meaning in Egyptian of forming and figuring. Khepr, the type of
transforming by rolling and turning round, figured the circle, our
cypher. Two beetles in the oldest zodiacs kept that circle of the
sun at the place where the solstitial year began and ended, or in
Egyptian language transformed. There was the gate that opened
one way for the descent of the sun, and afterwards of the souls to the
'earth, the lower of the two regions; the otherway being the outlet to
the land of eternal birth, in the eschatological phase of the celestial
imagery. Although two beetles were pictured at times, the beetle
itself was a biune image of working both ways, with hands and feet
so to say, in rolling his globe, and making the circle. This has
1
4

Ps. lxxviii. 67-8.

Copied by Rosellini.

2 2

Kings, xix. 15.

Ant. iii. 6. 5

3 I

Sam. iv. 4

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 3 I

dominated in the Hebrew for hands and feet, or the soles of the
feet, Kaph (~:J::I), both extremities being named in the likeness of
Khepr, the dual one. Kaphel, double or doubled, is the equivalent
of Khepr the double-ended type of the biune deity.
Where the two beetles were placed was the join of the circle, the
dove-tailing or two-oneing. It was the place of at-one-ment where the
circle of the two heavens was completed; the sign of this conjunctio~1
being the two qeetles or cherubs. The Kaphareth, translated the
Mercy-seat and place of the meeting-cherubs, the tips of whose wings
touched, and whose two faces looked one to another, was the seat,
abode, throne of the deity, who, as the transformer at the Kab (corner),
was Khepr-Ptah. This goes far to identify the lord of the Hebrews,
who rode on the cherubs and dwelt between them, with the beetle-god
of those "profane Egyptians."
The nature or rather the number of the plural ending in OTH (m),
as in Ashtaroth, has no determinative in the Hebrew, and yet the
number in Ashtaroth-Elohim and elsewhere depends on it. Plurality
in the hieroglyphics depends on the number of the gods reckoned in
the god-head. One form of the plural includes nine gods. PUT (Eg.)
is numper nine ; the divine circle of the nine gods ; and PuT is a later
form of the word FUT or AFT for -the number four, the four
quarters. Aft is a reduced form of HEPT (or Khept), number
seven; all because of the one beginning with the seven stars and the
Typhonian genitrix, who in the full form of the name of AshtarothElohim would be Hes-Taur-Hept, i.e. Isis-Taur-t of the seven stars
and the ark, both of which are named HEPT. Khept and Hept
modify into Aft (the same goddess) of the four corners. As representative of the seven, Ashtaroth is really Ashtar-hept, the plural being
sevenfold. In the reduced form of Ashtar-aft (fut) the plural in
Egyptian is fourfold, based. on the four corners. It has now to be
suggested that the plural terminal m is the equivalent for Aft, number
four, the four quarters of the ancient genitrix, called AFT in this
character. 1 In the hieroglyphics the Kan (earlier Kafn) is the corner1 If, as is here 111aintained, the North Pole was the centre of motion first observed,
the initial point of all beginning, the Great Bear would certainly be the type of
number as well as reckoning, and this it will be shown to have been. The name
of KHEB-TI (SEBTI and HEPTI) supplies a type-word for the Nos. 7 and ro.
When Khaft has been reduced to AFT (variant FUT), for the four corners still represented by the ancient genitrix, we find this is a chief type-name for four.
KHAFT and HEPT have also a deposit in KHAT and HAT for No.4; this may be
followed in the names for_N o. 4, as-

GA.nE, Logone,
Ka.T<<, Albanian.
CHOD, Paropamisan,
CHATA, Siah Posh.
CHATUR, Sanskrit.
CEITHIN, Scotch.
CEATHAR, Irish.
KETURI, Lithuanic.
QuATUOR, Latin.
KITHNUCOTE, Kicai.

EKETSE, Lifu.
KuDEIN, Timbora.
WUTU, Ende.
W ATSA, Netela.
WATCHU, Chemuhevi.
HAAT, Timur.
EHAAT, Manatoto.
HATAMI, Palaik.
HAunuA, Kaffa.

HolDA, Woratta.
HATARA, Singhalese,
YoTs, Japanese.
AUDA, Gonga.
AT, Karon.
AT, Pome.
AT, Wandamiu.
EAT, Omar.
A TCH, Lazic.
[On the line

-...,::-;-:----':"'"------:;- -"")--.-

-.-------.-----:----- ---

------;>-~---:---.

-~--

------------:-----~.---~

A BooK oF THE BEGINNINGs.

3I2

sign of the dwelling-place, the typical four corners named Aft. - This
Kan is figured in Aft or Apt of the zodiac, where the genitrix brought
forth the child. The Aft-Kan or KAN-AFT becomes the Hebrew
KANPHOTH of the four corners, and the nl is equivalent to Aft or
Fut, the Egyptian for number four. Thus the terminal in this case
is a plural which has the value of number four, and the four corners}
also the four quarters, 2 are KANPHOTH. The Kan, with the article
suffixed, is the Kanp, Hebrew Kanph, to be _bent or turt'led at the
side, in relation to surrounding with a border. All is (;!xplained by
the Corner. The corner interchanges with the wing : we say the wing
of a building. The Kanphoth are the four corners, a type of the
eternal; four times being an Egyptian synonym of "for ever." The
Greek Terpary(l)vor:; aV?]p, a SQUARE man, for a complete and perfect or
virtuous character, has the same primitive origin ; a geometrical
skeleton being thus clothed as a moral figure. "Woe to the land of
the double shadow," says Isaiah, 8 rendered "shadowing with wings,"
where the plural of Kanph (C'EI)::l) denotes the wings. This does not
refer directly to the mountain-chains of Egypt, throwing their
shadows to the south and north, which was noticeable and noticed at
Meroe. 4 The natural fact had been turned into a celestial figure,
employed by Isaiah.
The Kanphim or Kanphoth as wings, are
the four wings of the two cherubs, the four wings of the two
beetles of Khepr, the wings of the four corners of the circle established by Khepr-Ptah. The four quarters and wings are" synonyri1ous. 5 Four wings are equivalent to the double shadow, and these four wings,
this double shadow, were pourtrayed in the KAPHRETH, called the
mercy-seat. Israel had dwelt mentally in this land of the double
shadow, and therefore of darkness. " Beyond Ethiopia " does not
point to Central Africa. The first land was Ethiopia or Kush in
the northern heaven, the land of the north, and Khentu, the south.
The next was the heaven of the four corners, first marked by the four
great stars and then by the four quarters of Ptah, with the sign of
the two beetles (Cancer) as the pface of transformation. This is the
l~nd of the four corners or wings, and their double shadow, of the
Cherubim, now to- be superseded by the new heaven of a later solar
god whose corner is the east, and "Damascus shall be t}_1e rest thereof,
when the eyes of Israel shall turn towards the Lord." 6 Damascus
is the typical throne;; of A tum, whose double-seated ark was in the
On the line of AFT or FET, for the four quarters, we have the following names
of No.4:PETTE, Tsherke>S.
PUET, A1shin.
0PAT, Batta.
M-PAT, Sasak.
0PAT, Bima.
APAT, Bissayan.
1
4

Ezek. vii. 2.
Fuerst, I:Jl:ll.

APAT, Tagala.
in Akkadian (for the
square).
PEDWAR, welsh.
BoAT, Amberbaki.
EVATZ, Mal!icollo.
lBDI,

2 Deut. xxii. 12.

:; Cf. Deut. xxii. 12, and margin.

FAT, Salawatti.
FAT, Batta.
EFFAT, Malagasi.
FUDDAH 1 Maudara.
F ADYG, Bishari.
FUDU, Bode.
3

XYUI. I.

Zec. ix. i.

AN EGYPTIAN DYNASTY

HEBREW DEITIES IDENTIFIED. 3I 3

OF

corner eastward, the birth-place of the young god Iu-Su, the sun of
the resurrect!on, and the rest answers to Hept (Eg.) the peace.
In the hieroglyphics the closed right hand with thumb extended
is a figure of six, 1 as Kefa the fist, a measure of six fingers. Al8o
the Egyptian foot or Khep is a measure of six digits. Thus, a fist
and a foot were equal to. twelve. Khepr was the personification of
this hand and foot, with the numeral value of twelve.
The beetle may be said to be six-fingered, having six TARSI on its
feet, the feet have thirty joints, corresponding to the six months of
ascent and six of descent, together with the thirty days of the solar
month; and it was said to live one six months under-ground and the
other six above. Such was the image of Time, as Ter or Khepr,
the beetle. Now one name of the mythical giant in Hebrew is Gibor
(itJ~). This, as the Egyptian has no letter G, is a form of Khepr.
The giant when analyzed will be found to be only a repeating
cycle of time, either on a large scale or culminating at the Midsummer
height, when the solstice was in the sign of Khepr, or Ternan, in the

south, 2 in "Thy Gibor, 0 Ternan."

The giant (Repha) of the Hebrew writings is described in the
likeness of Khepr as having six fingers on each hand and six toes on
each foot; literally, the fingers of his hands and the fingers of his feet,
six and six ; 3 and again, his fingers were twenty-four, six and six. 4
These six-fingered and six-toed giants, or mighty ones, are nothing
more than forms founded on the six-fingerd Khepr. The particular
instructions given respecting the curtains of the Tabernacle are especially true to the symbolic number six (as Kefa) and the principle of
Kabbing. "And thou shalt double (Kab) the sixth curtain in the
forefront of the tabernacle.'' 5 This was the tabernacle of the god
of the two Cherubs and of the KAPHARETH.
It was in Gob that on of the giants was slain by Elhanan; another
was killed in Gath; the latter name is connected with Khepr as GathChaphr (i!ln, n)). 6 Khat is to go round, reach the apex or height; shut"
and seal. In "Khat-Khepr," or the Crab, the circle of the solstitial
year was completed andclasped. Gob answers to the Egyptian Kab,
the corner, angle, place of turning and doubling. The particular corner
of the solstice may be in Kab, the place of the inundation or libation in the sign of Cancer, and in the month Mesore.
This was the place of ending and renewal for a luni-solar year, and
in the Hermean Zodiac Taht is seatd in this sign. He may help
us to understand how the giant was killed in Gob. In mythology an
end is often represented as putting an end to, and the solar year in
comparison to a moon was a giant.
For instance, Khunsu is a
youthful hero, like David; he is the luni-solar god, who carries the full
moon on his head. He determined the circle of the equinoctial year,
1

Champ. Diet. 98.

4 I

Chr. xx. 6.

2
5

Obad. 9

Ex. xxvi. 9

3 2 Sam. xxi. 20.

6 Josh. xix. I 3

314

BooK OF THE BEGINNINGs.

which was marked as with us by the full moon of Easter; but, as

the representative of monthly time he was set forth as slayer of the
giant, and thence of ~he. giants the type of a larger period.
David, the Egyptian Taht, also slays the giant in Gath, which we
connect with Gath-Khepr, the sign of the beetle, where Taht represents the lunar god, and where the circle of the solstitial year ended,
and the giant was slain by the lunar hero. In the astronomical chapter 1
we read: " The Lord came from Sinai and rose up from Seir unto them ;
He shined forth from Mount Paran, and He came with tens of
thousands of saints." And the lunar deity Taht is the god of Seir in
the Egyptian mythology. Seir was the name of his temple in the
southern H\!rmopolis. This answers to the celestial_ station of Taht
in the sign of the Crab in the Hermean Zodiac..
The law-giver, Regulus, i.e. Kepheus, Shu and Moses, is the shepherd of the heavenly flock ; the shepherd that led up Joseph like a
flock ; the " shepherd,2 the stone of Israel." 3 The shepherd, represented by the star Regulus, was also assigned a constellation, called
the shepherd and his sheep ; these arose when the sun entered the sign
of Cancer. The one we may look upon as the Shepherd in the bull
calendar, the other in the ram calendar. This is doubly the domain
of the celestial shepherd-king, as it was likewise the fiery region; the
lion being a type of fire. Cancer, as a symbol of fire, was the anti.thesis and vis-a-vis of Capr-icorn, the representative of water. In these
two signs occurred the mythical destructiqns by fire and flood.
Enough that we identify the Shepherd and the region of the sun in
his fiery strength. One of the titles of Shu makes him the lord of
T ARURA, i.e. the furnace of the solar fire. Now when Moses, as the
shepherd, was keeping his flock of sheep in Midian, he " led the flock
to the back side of the desert and came to the mountain o God, to
Horeb." 4 It was here the Angel of the Lord appeared to him in a
flame of fire out of the midst of a bush that burned, and was not
consumed, and the Lord spoke to him out of the midst of the bush.
This, according to the record, was the first manifestation of the god
named J ah-Adonai in Israel. The place of manifestation can be
observed among the celestial pictures of the planisphere.
We have seen that the initial point of the Mosaic calendar was
solstitial. The year was to begin with the month Abib, the Egyptian
Ab of the bull-calendar, and Akkadian Ab-ab-gar, "fire that inakes
fire," and as the solstice receded the initial point was placed in
Cancer. The Egyptians made use of both. Thus there were two
fixed points of commencement ; one with the sun in Leo and the first
zodiac of the four great stars ; the other in Cancer when the zodiac of
the twelve signs had been established. Ancient astrologers affirmed
that Cancer was the horoscope of the world ; it was, according to ~heir
tenets, the sign of commencement, of rotation, and growth. They say
1

t
\.

Deut. xxxiii.

2.

Ps. lxxx. i.

Gen. xlix. 24.

Ex. iii.

1.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 315

further that by its creation the creation of the four. elements became
complete, and by their becoming complete all growth was completed.
This applies to the four corners, as fixed by Taht and Ptah, following
the four corners of Shu the star-god, in Leo, Scorpio, Aquarius, and
Taurus. In the sign of Cancer is the iJ1[r6Jp.a of Jupiter, a star of
moderate nature. 1 Ptah, later Tum, is one form of the Egyptian
Jupiter, and Cancer was his especial sign, the place of the two beetles.
The change from what we may term the calendar and four corners of
Shu to those of Ptah shifts the month of commencement from Ab 0 uly)
to Tammuz or Mesore (Ju!le). Now the Jews keep a fast in this month,
itt memory of the tables of the law broken by Moses on Mount Sinai.
The breaking of the two tablets was followed by removing the
tabernacle and changing its name to the Tabernacle of the Congregation, and afterwards the two tablets were renewed, which shadows
forth the change from Abib to Tammuz, and from the sign of Leo to
Cancer as the starting point of the solstitial year. This the imagery
will show.
The Hebrew me (Senah), the bush or tre_c:..~s the SHENU, a thornbush. The Shenu (Eg.) is the thorny acacia, also called the ash or
tree of life. The Hebrew divinity is described 2 as me '):ll!i (Shakani
Senah), the dweller in the bush of thorns. Our bush of thorns
belongs to the man in the moon. The Negrilos of Malaya place
their diviners in an arbour made of thorn-bushes, from which the
divine voice is supposed to issue, as it did to Moses.
Bonwick describes a pit of a "suggestiv<:: shape," made use of by
the Tasmanians in their religious ceremonies, which was surrounded
with bushes. 3 This was their thorn-bush, whence issued the divine
voice, and it was of a feminine type. But the name of Senah or Shena
has other meanings. It denotes the place of turning in the circle
where it is completed at the mid-heaven, therefore the place of the
solstice and of recommencement in the sign of the lion. The lion,
as the turner-back, is the SHENA. There is a star on the tip of the
lion's tail, designated the claw of the lion 4 (jJ Leonis), called AsSarfah, the turn, because the heat turns away when it rises and the
cold turns away when it disappears, 4 and the lion SHENA was thus
the turner away of both heat and cold. 4
The Shenti are a form of the twin lion-gods. Shenah (Heb.) and
Shena (Eg.) denote the place of repeating and transforming of one
into another at the year's end. Shennu is the circle, orbit, circuit,
enceinte, extent. N urn is denominated lord of Shennu in the Ritual ; 5
that is, lord of the repeatings, cycles of time, called "Angels" or
Shenan. SHENNU (Eg.) means millions, crowds, attendants. The
2 Deut. xxxiii. 16.
Albiruni, Eng. Tr. p. 55
s Tasmam"ans, p. 198.
Albirum; p. 346. Eng. Tr. This claw on the tip of the lion's tail has been
represented by the sculptors of the lion upon Assyrian monuments. Bib. Arclz. v.
6 Ch. xxxvi.
5, partii. p. 325.
1

?'!'"'

A BooK

316

OF

THE BEGINNINGs.

chariots of God are twenty thousand thousands of SHENAN; the

Lord is among them in SINAI, hi~ holy place. 1 The Lord who rode
on the heavens by the name of J ah in this Psalm was a form of the
sun-god, and like_ Num-ra, is the lord of Shennu, the region of timecycles, the Hebrew Sinai ; lord of Sheni, the Hebrew Shinan, who
were the repeaters and repeatings of time and period, personified
as the angels and saints of God, which, as the Assyrian .SANATI,
are years.
In the Persian Zodiac 2 the bush or tree is visible in the sign of
Leo, but it is evidently the same (a vine) which fills the three
decans of Virgo in the Egyptian planisphere.3
The Rabbins say that Moses was bidden to put off his shoes
when in presence of the burning bush because they were made
of the hide of the ass. . The explanation is symbolical. The ass
was Typhonian, and belonged to the earlier cult of Kefa and
Sut, the dog-star deity, one of whose types was the ass. The
pagan writers were right who contended that the Hebrew Jah,.
lao, or leo, meant the Ass in Egyptian. Iu is a name for the Ass,
and the Ass was an image of Sut, the earliest El or Elyon. The asshead il? an ideograph of the number thirty, the emblem of the end
of a period, and equivalent to the Typhonian tie. The ass belonged
to the Sabean sonship, whereas Moses 'introduced the .solar god in
J ah-Adonai. Hence the typical putting off of the shoes in presence
of the sun-god. The ass, as symbol of the solstice, is found in the
sign of the Lion, and when the solstice receded to the sign of the Crab,
or the change was made from a bull calendar to that of the ram, the
ass is put off, is no longer the determinative of the year or the.
bearer of the coming Shiloh. The first tables were broken, the
tabernacle was removed to the keeping of the cherubs or beetles, and
the new god, who is not Jehovah nor Elohim, nor Jehovah-Elohim,
is manifested to Moses in the mount of fire. The beetles identify
the beetle-god, who is represented in Egypt by Ptah and his son
At-um. The beetle Khepr, for certain reasons, was the type of transformation, and Khepr-Ra is the sun that transforms from one character
into the other of his two manifestations, according as the year ended
with the solstice or the equinox. The first form of the God was
manifested by north and south; the later was the God of the double
horizon. This is visible in the divine crowns. The crown of the
north and south, upper and lower heaven, is worn by Atum crosswise,
and is the equinoctial_ crown, showing him to be. the God of both
horizons, HaF-Makhu, Khepr-Ra of -the equinox~s; the first Khepr
having been solstitial.
See how the symbols govern the sense of the Hebrew words in
this case. KAPHASH (~!l:l),4 rendered " He hath covered me," is
.given in the margin "hath rolled me in," KHEPR, the. beetle, having
1

'I

Ps. lxviii. 17.

Drummond, PI. xvi.

Ib. pl. iii.

Lam. iii. 16.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 3 I 7

been adopted as a symbol on account of its ro-lling its eggs into a
globe of dirt to get them hatched. The beetle chiefly chose dung as
the proper (lighter) matter to roll, and this was emblematic of the
physiological fact that the seed of soul is enveloped in what would
otherwise be excremental substance, the flesh-making source. The
sneer of the later Hebrew writers at the dungy gods of Israel is directed
against both forms of the excremental.l The dungy gods or Gillulim
(cJ;,,:,~). a name of idols derived from rolling round and round about,
-were amongst the most familiar in Israel, as is shown by the maledictions of an after-time. They are designated the GILLULIM OF
EGYPT. 2 These were images which illustrated the periodic nature of
revolving time. Time in Egyptian is TER. This is a name of KHEPR,
the beetle being a phonetic T sign as well as an ideographic Khep.
Ap is likewise the beetle's name. Ter-ap, the beetle-image of Time,
yields in the Hebrew plural form the TERAPHIM, consulted in Israel
for oracular answers. These might have been timepieces, to judge
by the name. Ter is time, and Ap is to reckon, estimate, calculate;
declare, manifest, typify, or they might have been scarabrei-images
of Ter-Ap, the beetle of time, and symbol of Khepr-Ra or Atum.
Unfortunately for their character, however, the Teraphim were
related to the feminine form of time and period. The beetle that
rolled up its substance as a male type was a still earlier representative of the Creatoress as the beetle of the goddess and the moon. 3
And when- Rachel sat on the Teraphjm and said the custom of
women was upon her 4 she sat upon the Teraph symbolically, whether
there was any other image of time or not beneath her. The monthly
prognosticators made use of the Teraph in the secrecies of the
mysteries with the Q'deshoth as their demonstrators. Hence the
connection with divination, sorcery, idolatry, and iniquity,5 the
Teraphim that spoke vanity to the diviners of lies. 6 Looking in the
liver was also a form of consulting the Teraph/ and the liver is the
Af (Eg.) or Ab. Af is flesh, determined by a drop of blood; Abt is
the liver. The liver was a visible type of the fluid becoming fixed in
solid blood, and therefore a symbol of the flesh-forming source,
which the female. rolled up as the beetle did its ball.
Ambrose, archbishop of -Milan, identifies Jesus with Khepr, the
beetle-god, when he calls him the "Good Scarabreus who rolled up
- before him the hitherto unshapen mud of our bodies," as Khepr rolled
the ball of mud or manure between his feet. This mud is the fleshforming source of life, the physical basis derived from the mother.
For this reason the two divine sisters, Isis and Nephthys, are also
represented as rolling the ball before them.
TERlTPHAH (ii~~,J:\) in Hebrew is the ailment, sore, bruise, to be
1
4

Deut. xxix. 17.

Gen. xxxi. 35
Ezek. xxi. 2 r.

Ez. xx. 7, 8.
Sam. xv.- 23-'

5 1

Hor-Apol!o, i. ro.
Zech. x. 2

A BooK oF

THE

BEGINNINGS.

healed by the fruit ot the tree of life. 1 TERUPHAH, from TERFH, is

the feminine for healing, SANATIO. The word TERP (Eg.), as in
Hebrew, has the meaning of food and sustenance, food being a
synonym of giving life. The first food-giver, nourisher, sustainer, was
feminine, and the blood was the life. That which was excremental
in one aspect was the fostering food of life in another, as the maker
of flesh, and the early physiologists began with the flesh-maker, the
motherhood.
At the birth of Joseph Jacob leaves Laban, the father of Rachel,
who is represented as taking away by stealth the Teraphim or gods
belonging to Laban. Now when we learn that Laban is an Assyrian
god, who presided over certain diseases, and was worshipped as a
secondary deity in the temple of Anu and Vul (or Bin) in Assur, the
old metropolis of Assyria, 2 we find an additional reason for the
mythological interpretation of these supposed histories. This will
explain the scorn of the later J ahvehists for the dungy gods, Baalzebul and Baal-zebub, of Israel. The Teraphim, in one shape or
9ther, were certainly Egyptian; for the rites of Taht are designated
TERP, and Taht was the lunar deity of utterance, the oracle of the
gods; whilst Ari, the cynocephalus, the menstruating monkey, was one
of his types, especially related to the determination of periodic time.
They also use this symbol, says Hor-Apollo, 3 because it is the only
animal that, at the equinoxes, utters its cries twelve times in the
day, once in each hour. According to I Samuel xix. 13-16, the
Teraph images were of the human shape and made of wood. These
would very well agree with the cynocephalus or the scarab atop of
the fourfold Tat of Ptah, like that found on the ceiling of the
Ramession in the central position, between the first and last months
of the year. The Teraph then was a type of time. Time is TER
(Eg.), AKH means old, and in the Hebrew THERACH (mn), the name
of Abram's father, rendered by the Seventy, THARRA, THARE by the
Vulgate, Thara (Luke iii. 34) means to turn, duration, or time. TER
(Eg.) .is a time or a turn, and Khepr also signifies to turn, change, figure,
form, and transform in relation to time. In the Hebrew 4 TERAH is
actually recognized by name as OLD TIME, and the passage has had
to be amended to make another sense. Terah appears as the idolmaker to whom theTeraphim are attributed. Ter-ak (Eg.) also reads
the'Time-ruler, and the Teraphim are images of Time, of Ptah, of
Kh((pr-:Ra, or Ter-Ra. The representation of Terah as the idolmaker is only a way of saying that in Israel these images were types
of Terah or Ter, Time. The earliest form of Khepr-Ra is Ptah, the
opener and circle-maker, therefore the Turner. If we call him Ter
as Time-god, then his two types of the beetle (Ap) and the frog (Ap)
would be Ter-ap, in the Hebrew plural, Teraphim, as images of time.
I Ez. xlvii.
a B. i. 16.

12.

2 Lenormant, Bz'b. Arch. v. 6, part ii., p. 588,

' Joshua, xxiv. 2.
.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

3I 9

These are the types of Ptah, who is pourtrayed as beetle-headed and

frog-headed. In one instance 1 he appears with the scarabceus over
the frog's head, and this double type of Ptah or Khepr realizes the
Hebrew plural Teraph, the Teraphim. It is now proposed to identify
Tera~ with Ptah as Khepr or Ter, the dungy-god, who created with
excrements.
The "temple of TARA, which is the temple of the sun at Senkereh," is described in the "Inscription of Nebuchadnezzar " 2 as
having mouldered into ruin from extreme age, and its symbolic
figures were no longer visible. Tara renders the Egyptian Tera or
Ter, the name of time, of which the sun was one type, and Tara
was also an ancient god in Babylonia.
Ptah appears on the monuments with Num and Neith .. He is the
son of Num, and in the Jewish traditions Terah was a prince, and a
great one, in the palace of Nimrod.3 In the Talmud 4 the wife of
Terah is called Amtelai or Emtelai, daughter of Carnebo. Amtelai
is the female Terah, and Car-Nebo contains the name of Num as
Nebo, by permutation.. Ptah was the image-maker of the gods; he
formed the circle, shaped the vase, and was typified by the egg, the
beetle, the imager, and the frog, the transformer. He was the divine
artificer, and is depicted in the act of drawing a figure of Harpocrates,
who is a type of the lower sun. Jamblichus calls him the Artizan,
and we are told that Terah was in high favour with Nimrod, whose sonin.-law he was, because he made his idols for him and was excellent in
his art. 5 Ptah is called the father of the fathers of the gods, whose
symbol of time, the frog or tadpole, was the sign of swarming millions.
Terah was the father of the fathers of Israel, Abram, Isaac, and
Jacob, whose children were to swarm in multitudes, numerous as the
stars of heaven or the sands of the sea. The river Nile has also the
title of" the father of the fathers of the gods." Now the Nile in Hebrew
is Nahar, and Nahor is the father of Terah, the Hebrew Ptah. The
river was the parent of Time or Ter, on account of its periodic flood.
They who dwelt on the other side of the river or the flood were those
who used the river-reckoning, especially in a mystical sense. They
were the IBRI and KABIRI, the sons of Eber, of Sutekh, of Kefa, of
Sut-Typhon. Ptah is the founder of the solar circle on the four
corners imaged by his Tat; the circle mapped out in seventy-two
divisions or duo-decans. Terah or Old Time was seventy years
of age when he begat three sons in U r of the Chaldees. This,
according to the present reading of the mythological astronomy,
represents the time of the seventy angels, seventy princes, seventy
elders or shepherds, who presided over the seventy divisions of the
heavens, called the seventy years of Terah, before he begat Abram.
1
3

Wllk. pl. 25.

Jellinek, Beth hammidrash, p. 27.
Koran, Sale, Ch. vi. Notes. D'Herbelot. .

Records, v. vii. p. 71.

Baba Bathra, fol. xci. a.

320

A BooK oF THE BEGINNINGs.

Abram, the son of Terah, corresponds to A tum, the son of Ptah, under
whom the change from the seventy divisions to the seventy-two
was effected. Atum is the " sun in his first sovereignty," who wears
the equinoctial crown. He is called the father of souls by the souls
or gods in the Ritual. "A tum has ordained to thee the earth," is said
, by the Osirian in the Ritual. 1 The children of Abraham were to
possess the earth. Atum was the bestower of the crown of justification of souls. " Thy fatlzer Tum lzas bound thee with this good crow1t
of justification, with t!te frontlet (or crown) of life. Beloved of the
gods, thou livest for ever. Tum has ordered to thee the earth." This is
said in the chapter of the crown of justification. 2 Abram was the
justifier in Israel, to whom the promises were made. The justification through Abram, expounded by Paul to the Romans, is the
justification through Atum found in_the Ritual, the justifier being an
express form of th:s god as Har-makheru, the son who makes the
word truth and is thus the justifier.
One of the representations of Ptah, the Hebrew Terah, is designated
"the god under his Tamarisk." 3 This tree in Egyptian is the Asru or
Aser. It is identical with the Asherah and the Eshel, both rendered
"the grove." "Abram planted an Eshel in the Well of Seven and called
there on the name of the Lord, the everlasting God." 4 This is one
with the Tamarisk of Ptah, and the tree that stood in the Pool of
Persea, the Well of the Two Truths, which had belonged to the
genitrix of the gods and the seven stars, but was converted to the
use of the solar cult in mapping out the zodiac. The typical tree is
also called rb1(. Abram came and dwelt under the tree in the plain of
Mamra. In Egyptian Mam-Ra is the sun of the dead, the Mummies
in the lower region. Atum was this sun of the dead that crossed
from west to east, through the Hades where the Mummies awaited
their judgment and resurrection, or dissolution. MAM written
with the two owls or two cubits is the synonym of HER-AB, the
crossing over, and of AMTU for the transit. 5 Thus the Mam-Ra
is the Sun that crosses the lower region. Also MAMARI (Eg.)
would denote the guarding and keeping of the dead; and in
Japanese MAMARI means to guard, watch, protect, and preserve.
The MOMBOIR in Dutch is a guardian. By comparing I Sam. xxii. 6,.
I Sam. xxxi. . I~' and I Chron. x. T2, we see that the Terebinth
tree of Israel is the same as the Tamarisk of Egypt, the Ashel
of the one language and the Asr of the other. The Tamarisk of
Ptah which is found to embower Atum in the Ritual is the same that
covered Abram. According to Kimchi the name of the Ashe! tree
or grove should be printed with six points. But the recovery of the
2 Ch. xix. Birch.
Ch. xix.
4 Gen. xxi. 33
Birch, Gallery, p. 14.
5 Denknziiler, iii. 13, 18; Todt, xv. 30.
The MAM-RA exists by name in the
Maori MAMARU, a name of the Sun in the shades.
1

! .

AN EGYPTIAN DYNASTY

'

OF

HEBREW DEITIES IDENTIFIED.

321

Egyptian original will, in the present as in many other instances,

enable readers to dispense with this shut-eyed mode of accenting and
underlining, in which the nod is as good as (and no better than) a
wink to the blind horse. The Kimchi's six points, however, may denote
a relic of the ancient knowledge, as the tree was in the middle of the
zodiac, the place of beginning and ending between the six upper and
six lower signs. It was here the son was established in the place of
the father, and Ptah transformed into Atum-Nefer-Hept, or later,
Atum transformed into his son, Iu-em:.hept.
The Tamarisk tree is found in the "chapter of turning away all
injury," 1 in which we read :"I am the babe" (said four times, typical of the four corners, or for
Ever). "Oh, Abaur, thou hast spoken like the sun I who preparest the
block by the knowledge of thy name, for thou hast come from it for the
great sinner. I am the sun pr.eparing the obedient. I am the great
god betwixt the Tamarisks/ finished is Ans-Ra or the Pied, at dawn.
I am the creator of the obedient, the god embowered between the T amarisks. I go out. The sun goes out in his turn." ANS-RA is the sun
clothed in linen ; that is, the mummy-sun, the Mem-Ra. He is the
Pied, the Ab-ra, because dual, the transforming sun. The Ab-ra, as
crosser of the waters, is Ab:..aur.
There are ejaculations here which need not be strained one jot in
reading them as belonging to the original of the story told of Abram
the father of the obedient and his readiness to sacrifice his child.
The speaker personates all the characters after the mode of the Ritual.
The sun is embowered between the Tamarisks; Abram dwelt under
the tree. The speaker is the sun preparing the obedient for the block,
as was Abram. He is the creator of the obedient; Abram was his
father. The babe escapes and comes out sound. "He it is who comes
out sound: immortal is his name." Life has been given to him by
the gods, as it was to the child Isaac. This scene takes place just
where the sun-god puts on the white crown and " spiritualises by the
name of Akh."
The ram is said to have been caught in a SEBEK (o;pc), a word signifying to interweave and to bind. It is the Egyptian Sefekh, a noose,
a mode of capture, a bandage, a tie, and means to capture. Sefekh
is the crocodile-headed god, called the capturer, and this deity assumed
the ram's head when he became Sebek-Ra; therefore we infer that
in the original text the true ram was Sebek, the ram-god, who was
represented by the lamb, Ab. The passage out of Taurus into Aries
is possibly illustrated by the story of the ram as the type of sacrifice.
A similar representat~on is found among the Khonds, but referring
apparently to the earlier sign. Once they worshipped the goddess of
earth, and offered human sacrifices to her, but when they changed to
the religion of light and worshipped the solar god they offered up the
1 xlii. Birch.
VOL. II.

A Boo:K or

THE

BEGINNINGs.

bull.. They held a festival to commemorate the ceremonial change

from the human to the animal sacrifice. At this festival in honour
of the light-god, they killed a buffalo to celebrate the time when the
light-deity sent a tribe-deity to crush beneath a mountain the goddess
of blood, who had so long induced men to offer human victims to her,
and dragged a buffalo out of the jungle, saying, "Liberate the man,
and sacrifice the buffalo." 1 This is evidently derived from the same
original as the Hebrew legend of the ram caught in a thicket, but
refers to the time when the sun had left the Twins, and twin children
had been sacrificed. This was common in Africa as in Galam, where
a boy and girl used to be buried alive before the great gate of the
city to make it impregnable.
Hitherto, when the bibliolator has met with legends like this, they
have been set down to the missionaries ; generally a foolish inference
necessitated by a false theory. In almost every instance, from the
time of the Spaniards in America, the missionaries found the traditions in the various lands. The Hawaiians have their pre-historic
Lua-Nnu, who is their second Nnu, reckoned, like Abram, the tenth
from the first Nnu. By command of God, he, like Abram, is to intro~
duce the rite of circumcision, to be practised by his descendants; he
is also commanded to offer a sacrifice to the Lord. "Then Lua-Nnu
inquired of God where he might find a proper place, and God told
him, 'Go travel to the eastward, and where you find a sharp-peaked
hill projecting into the ocean, that is the hill of sacrifice.' Then LuaNnu and his son, Kupulupulu a-Nnu, and his servant started off in a
boat to the eastward, and in remembrance of this event was poe of
the mountains named." This Lua-Nnu through his grandson became
the ancestor of the two children of the latter, and the original
founder of the Mene-hune people, from whom the Polynesians claim
descent. In the parallel account of the children of Toho, the Marquesans not only enumerated the twelve sons, but also included the
thirteenth . child, who, like Dinah, is the one daughter, 2 which
means that they were in possession of the astronomical allegory, in
the solar form of the Atum Triad with the twelve signs of the zodiac,
and of the legends in which the facts and the teachings were en
shrined, and orally communicated in their mysteries. The twelve
children in each case represent the twelve signs established in the
first sovereignty of Ra as Atum.
Abram, we are told, buried his dead wife in Machpelah, in Hebron,
having weighed the price. of her grave in the balance. , The balance
in Egyptian is Makha, which also denotes the level corresponding to
the Hebrew plain. The sun-god, Har-Makhu of the double horizon,
was the deity of the equinoctial level, or of the scales as its image,
Atum being a form of Har"Makhu.
Then Abram took another wife, whose name was Keturah. Ketu,
1

Macpherson, Indla, pp. 108-187.

Fornander, vol. i. 98..

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

323

later Hetu 1 (Eg.), denotes one-half of the circle. In the Hindu astronomy the moon's descending node is personified as Ketu, and KetuRa would be the consort of the sun in one-half the circle. Kat-Mut
is an Egyptian goddess, from Khept-Mut, the genitrix of the north
or hinder part, answering to Ketu. Keturah bore six sons to Abram,
corresponding to the six signs in Ketu, the half circle, or in Kheft, the
hinder heaven. KETURAH answers to Kidaria, a name of Demeter,
and to KUTH_ERIA, a name of Venus; all three may be traced to
Khebt or Kat (Mut), who personified the lower heaven, the earth or
the hinder part. We now see the meaning of the division of the whole
land between Abram and Lot, in which Lot chose the right hand half
and went east or journeyed east, 2 leaving the other half for Abram. Of
course no two men ever divided the whole land or the earth between
them, and the talk about their doing so would be sheer idiocy. But the
solar gods did so divide the whole earth and the heaven ; the earth
being the lower half and heaven the upper. Atum and Abram were
the gods of the lower half; and they gave the earth to their children.
As Lot is one of the mythical twins, his nature explains his name as
the adherer, the one attached (from ,,, cf. ~'? and n''?), answering to
the Egyptian LUTI (Ruti) the twins, as lion-gods or as two gates.
Abram, according to Josephus, was the first to publish the opinion
that there was but one God, the Creator of the universe. "This
notion," he says, "was the result of observing the irregular phenomena that were visible in the motions of the heavenly bodies." 3 Which
agrees with the fact that the solar deity took the place of the lunar
and Sabean divinities, and to him was assigned the supreme seat
when men had become the masters of solar time, as will be amply
shown in the course of this inquiry. Eupolemus, according to Eusebius,4 reported that Abraham, as the inventor of astrology, taught
the science of astronomy to the Phcenicians; he is also accredited with
teaching this science to the priests of On (Heliopolis) in Egypt.
This is valueless refuse as history, but contains true matter as mytho~
logy. Eupolemus connects Abraham with the overthrow of Babel
and the catastrophe of the Flood.
He says, that in the tenth
generation, in the city of Babylonia, called Kamarina (which by
some is called the city of Urie, and signifies a city of the Chaldeans), there lived, the thirteenth in descent, Abraham. This too
can be correlated when we know the nature of the Tower, and
the meaning of the Deluge. The covenant of Abram follows the
flood of Noah, and the end of the times of the ten patriarchs. The
bow or circle in heaven is one witness of a new covenant, and
circumcision is another. This was connected with estab1ishing the
circle of the twelve signs, as illustrated by the twelve stones of Gilgal
on the hill of foreskins. There was a tradition known to Paul,5 that
1

Champ., N.D., 207,

Prrep. Evang. 9

2
5

Gen. xiii.

I 1.
13.

Rom. iv. 5,

Ant. B. i. 7.
y 2

BooK OF THE

BEGINNINGS.

Abra~ in being circumcised was to become the heir of the world.

Rabbi J ehuda Hakkadosh said : "So great is circumcision that but

for it the Holy One, blessed be He ! would not have created the
world; for it is said, But for my covenant (of the circumcision) I
would not have made day and night, and the ordinances of heaven
and earth.1 Abraham was not 'Called perfect till he was circumcised. It is as great as all the other commandments put together." 2
"Behold the blood of the covenant, which the Lord hath made with
you above all these words." 3 The Jewish rite of circumcision by
excising the prepuce-cover belongs to the later phase of the solar
religion. With the worshippers of the sun or star as the child of the
Virgin mother, which preceded the cult of the fatherhood, the circumcision was by castration or by the longitudinal slit of the Maori
and Fijian rite, rather than by cutting off the foreskin.
"Worship not the sun whose name is Adonai, whose name is
Qodesh ; and who also has names occult and not to be revealed in
the world. This Adonai will choose for himself a people and congregate a crowd. Then Jerusalem shall be built up for a refuge, a
city of the abortive, who shall circumcise themselves with the sword,
dash their own blood against their faces, and adore Adonai." 4
Time was when Adon (Aten) the earlier form of Atum, as the son of
the mother, was represented as the unfertile, mutilated, emasculated
Sun which set from the land of life, needing all the help that could be
given typically from his worshippers who offered him their own
emblems of virility in his effete condition. That was before there
was any tread in the egg ; before the fatherhood of the gods had
been founded. 6
The Solar fatherhood was established in Atum, who was Ra in his
first sovereignty, as father of souls. This is marked by the introduction of the title Atef for the father, found in the style of Atum. The
Atef crown denotes the solar god as the father of souls in the lower
world, whose substance is self-originated, and who transforms into his
own son no longer born of the widow but the wife. 6
Atum is called the "Soul of the souls reserved in the west," in
whose following is the " reserved soul, the engendered of the gods who
provided him with shapes. I nezplicable is the genesis; it is the greatest
of secrets. Thou art the good peace of the deceased. Oh, Creator I
2 Ib., 'f. 32, I.
3 Ib. f. 32.
Nedarim, f. 31, 2.
Codex Nazarceus, i. 47
5 Under the Sabean and pre-solar regime, the ape, dog, jackal or fenekh, were the
types of the son, the child of the mother, and these were types having tails. This
may be related. to the symbolical act recorded in Primitive Culture (vol. i. 334)
of the father or father-in-law in Brazil, who, after a couple have been married, cuts
a wooden stick with the knife of circumcision or a sharp flint, supposing that
by this ceremony he is cutting off the tails of his future grand-children, so that
they may be born tailless. Sut signifies the tail, and the Typhonian genitrix represents the hinder part.

6 "I am Isis, the widow."

Dkfria, catalogue des MSS. Eg. du Louvre, p. 171.
1

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

325'

father i j the gods, itzcorruptible." 1 This is said when the god, with
hands drooping, sets from the land of life. Yet he is accredited with
power to beget the soul in the mummies of the dead awaiting their
re-genesis. He is the father, the creator, the sun who is still virile,
even in passing through the barren region of Anrutf. In Israel the
solar fatherhood was established in the- person of Abram, and its
token is the covenant of the circumcision made in the blood of the
male which superseded that founded in the emasculation of the male.
A curious illustration occurs in John's Gospel. "Moses therefore gave you circumcision, not that itis ofMoses,but of the FATHERS." 2
It was typical of and sacred to the fatherhood. Atum is the divine
Father of the Egyptian Genesis, who becomes the Adam of the
Hebrew Genesis, the progenitor of the human beings. "Thy servant
is Being," is said to Atum, as he descends to "create the life of the
earth" for the gods. " Thy persotz is typified in Sekari." 3 This refers
to the re-genesis, in which Ptah fashions the flesh anew, and the deceased
becomes a living soul. "I am Tum, maker of the heaven, creator of
beitzgs coming forth from the world, making all the generations of existences, giving birth to the gods, creatitzg himself, lord of life supplyitzg
the gods." 4
In the Hebrew Scriptures we find two adaptations of Atum, the
great father ; one as Adam, the other as Abram. And it is .
noticeable that the book of the generations of Adam 5 is immediately
preceded by the statement, u Then began men to call upon Ha Shem
:Jehovah," or to assimilate themselves to the masculine divinity. Abram
is apparently a Mesopotamian version of the same divinity as Atum.
This was known to the learned among the Jews, and is acknowledged
in the K abala Denudata. " Know ye that the scintilla of Abraham,
our father, was taken from Michael, and the scintilla of Isaac from
Gabriel, and of Jacob from U riel. These are of the substance of
Adam primus, according to the mystery of repetition (revolutionis)
of his parts, to wit, of the -right side and of the left side, and of the
middle:' 6 This identifies them as the solar triad, and localizes their
_triple domain in the heavens.
A tum is a form of Har-Makhu, the god of the double horizon, or the
right side, left side, and the middle. Har-Makhu was represented in
the Kabala by Michael, who, in Christian art, is the god of the
scales ; in these he weighs the souls of -the dead. Michael still presides over the equinoctial scales at Michaelmas. The scales in which
the dead are weighed carry us back to Sut-Anubis, who was the
Sabean Har-Makhu, and who was merged into a Har-Makhu whose
type was the Sphinx, and, lastly, we have the solar Har-Makhu of
the Atum triad. Michael on the horizon, Gabriel in the height,
and Uriel in the depth, equate with Abram in the place of Atum as
1
4

Ch. xv. Birch

Ch. lxxix.

John, vii.
5 GeR. v.

zz.

3
6

Rlt. cb. xv.

Kabala Denudata, ii. 303.

BooK

oF

THE

BEGINNINGs.

Har-Makhu, god o(both horizons, Isaac in the height, and Jacob in

the lower world.
Jacob is probably derived from the old god Kak, or Hak. Kak
means darkness, and Kak is the deity of darkness, one with the
Af-Ra, or Atum as the sun of the lower hemisphere. This agrees
with the meanings assigned to ~i'll' ; the dark, deceitful, cunning one,
and the one born after. Also, Akab or Kakab (Eg.) is some part of
the body, a tendon, possibly the tendon Achilles. The name of Jacob is
sometimes derived from :lj:lll, the heel. The heel, however, is but a type
of the hinder and lower part. These significations assigned to the
name lead us to the Egyptian Kheb, the lower or hinder part or place.
Kheb likewise nieans deceit, hypocrisy, to disguise, violate, change,
and hits the character of Jacob, the cunning deceiver. The name
with the A yin hard contains the elements in J ach-kheb, that is, the
God Jach of the lower world (Kheb), and as Jach answers to the
earlier Kak, the full form is Kak-Kheb, the ancient divinity_ of the
under-world, the sun that shone and struggled with the darkness
all night long, just as Jacob is represented as wrestling with the
opposing power during the livelong night; or groping through the
gloom as the blind god, our "CHACHE blind-man." Jacob presents a picture of the blind Kak when he lays his hands on the heads
of Joseph's children.
Kheb (Eg.) is a title, and Kak-Kheb, or Jach-queb, is thus a title
of J ach, the god of the Hebrews, whilst Kheb, as a name for nether-.
world, identifies the meaning of the title. Then Kheb means to
change, to transform (Khep) as did Khepr-Ra, the transforming sun.
Jacob is tb.e changer, the transformer, who becomes Israel.
The name rendered Isaac (pn~') contains the elements of Itz-chaq.
~~has the meaning of emanation, going forth, self-activity, and tends to
identify Isaac with the manifester of the solar triad, the sun on the
horizon, the goer forth, the visible god, the shoot, the born one, the
laugher and mocker; whose character is pourtrayed in the pastimes of
the spring equinox or games of May. The Kak is the old man, who
became the Gee or Gouk of the first of April, and the object of the
laughter and mockery of those who welcomed and worshipped the
youthful god, who was the old sun transformed into the new : Tum
into Hu, or Abram into Isaac. The significance of ~~ (or ~~~~) is
found in the Egyptian Ash, for emanation, emission, issue. In the
Ottawa Iosco, or Ioskeha, we find another Isaac. Iosco is the white
sun-god answering to H u, god of light, the sun in the height, A tum
as the white or light god. The triadic solar nature of Abra:m,
Isaac, and Jacob is corroborated by the Jewish belief that Abram
composed their morning prayers, Isaac their noonday prayers, and
Jacob their evening prayers. This again agrees with Atum, on the
horizon, Hu, above, and Hak, below. The Jews have a legend which
relates that when Joseph told his dream of the sun, moon, and stars

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED,

327

bowing in salutation to him, the father said to himself, "How did my

child come to know that my name is Sun ? " 1 The twelve sons also
identify Jacob with the sun in the twelve signs.
With Abram as the solar god of a new covenant identical with that
of Atum-Ra, in which Anhar becomes his confederate and son, we
shall be better able to understand the war of the four kings against
the five, ending with the victory of Abram. The four kings we take
to be a form of the four genii of the four quarters, found in the
Ritual, the four superior gods of the Upper Place, the four angels
that stand at the four corners of the earth ; 2 the four white men of
the Book of Enoch, 3 who "came forth first," one of whom seized
and bound the star which fell from heaven and was cast out as a
fal,se watcher, and another of whom taught the white cows a mystery.
The five kings we also take to represent the five intercalary days
of the year of 360 days. Five deities are assigned to these five
days, says Plutarch-Osiris, Arueris, Typhon, Isis, and Nephthys.
The war with.- them, as Drummohd suggested, relates to the readjustment of the calendar, to include the 365 days in the Abramic
year.
But a new reading of the passage is proposed. Twelve
years they served Chedorlaomer, but in the thirteenth year they
rebelled, and in the fourteenth year came Chedorlaomer and the
kings that were with him and smote the Rephaims in Ashtaroth
Karnaim, and the Zuzims in Ham, and the Emims in Shaveh
Kiriathaim, and the Horites in their mount Seir; that is, the giants,
the monsters, were smitten in all four quarters of the circle. Shaveh,
in Chaldaic, means the equator. The five kings, or added days, had
served the four genii of the cardinal points for a time ; but they
rebelled, they were not true timekeepers. It was discovered that
solar time consisted of 365! days to the year; hence the four kings
fell upon the five in the Vale of Siddim and put them to rout.
Chedorlaomer is particularly said to be the one they served. He,
therefore, ought to be king of the quarter in which the year began
and ended. He is the King of Elam, and in the Astronomical
Tablets 4 we find that on the fourteenth of the month Tisri (September) the time of the autumnal equinox, and the first month of the
Je.wish civil year, a crown is given to the (celestial) King of Elam.
The forces of Elam are in serv'ice; there is no return of peace to his
men. The war with Typhon and Amalek began at the autumn
equinox. The name of Chedorlaomer is explained in the Targum
of Jon a than to mean the ligament which binds the sheaves. The
sheaves elsewhere stand for the twelve signs. So interpreted, this
is the one of the four kings who girded up the sheaves, or made up
the reckoning, with the five additional days which were found not to
fully complete the solar year.
1

Bereshz'tk rabbak, sect. 68.

4

~ Rev. vii. x.
Records, i. 161.

a Ch. lxxxviii.

A BooK oF THE BEGINNINGS.

Now in Egyptian, in addition to the root of the name Chedr, the
warrior, the overthrower, there is a word KH:ETR, 1 related to the timecircle, meaning occasionally, and corresponding to the incidental days,
the five days intercalated.
In Assyrian "Kitar" is a name for
AUXILIARIES or irregulars. Bearing this in mind, it appears likely
that Chedor-Lagomer is named as the ruler of the intercalary five,
called the five kings, who served him for a time and then rebelled.
According to Berosus, cited by Apollodorus, 2 there were five different
Oans, or, as he calls them, Annedoti, the fifth and final one being
Odacon. All these, says Apollodorus, related particularly and circumstantially whatsoever the typical Oannes had taught them. The
name is derived from An (Eg.), the fish, and to repeat, be periodic.
In keeping with their nature as announcers of time, the rest of the
name may be read by the Egyptian Tet, speech, to speak, or utter;
Tet, the word, the Logos; and there were five different forms of the
announcers of the periods of the five planets, independently of sun and
moon. In the Druidic system the planets appear as the five, the five
angels, who are attendants on H u-GOJ.darn. These five the present
writer considers to be the five Annedoti of Berosus, and the five
kings of the Book of Genesis, who were also superseded as timereckoners by the god of solar time, called Atum within Egypt, and
Abram out of it. The five great gods issuing from Sesen existed
before Shu as Shu-si-Ra and the light of the sun, or before they
reckoned the time of the stars by the sun. This agrees with the
five kings who existed before the covenant of a new. dispensation was
made with Abram, which new covenant" is now made'with the sun of
the zodiacal circle,. the god of the equinoctial and perfect year, who
is Atum in Egyptian, Abram in the Hebrew myt4os, and Hu in the
British. 3
In keeping with this rendering of the myth, the solar triad found in
Attim, Kak, and Hu appear as the three Adonaim or" my lords" in
the Hebrew version. Also, the three make use of the name Jehovah,
whereas Abram never does, in addressing the Lord or "my lords."
The narrator says, "Abram stood before Jehovah "and "Jehovah
spake ; " but Abram only addresses Adonai, and says, " Behold, I
have spoken to Adonai ! "
Under Abram, tlien, was established
the covenant of the solar god, the perfect male divinity, and its token
was circumcision.
We shall further find that Hak (Kak or Iak-Kab) is identical with
the god Jah-Nes, revealed by Moses. Kak, Hak, Iach, Jah, lob,
Iu, or Au, are all names of the black sun-god, the sun in the Ament
or Sheol.
2 Euseb. Chron. v.
Select Pap. XV. 3 Birch, Dz'cty. p. s6z.
The star, says Hor-Apollo (i. 13), is a figure ot s, because, although there are
multitudes of stars in the heavens, five of them only by their motion perfect the
natural order of the world.
1
3

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

329

In the Turin Papyrus, among the supposed Pharaohs of the

thirteenth dynasty belonging to the cult of Sebek-Ra, who was
the Amen of the Typhonians, there occurs the name of Ra-N ehsi; 1
that is, the black sun, or the black (Neh) son (Si) of Ra. The name
is written with the foul black bird, "Neh,'' the later image of all uncleanness, and with the poop sign, } , for determinative, which also
became a type of things foreign to the Ammonians. Ra-N ehsi is
literally the nigger-god. It was the Typhonian form of Amen, the
concealed, or Sebek-Ra, the sun of darkness, and therefore one
with Kak, whose name was modified from Khebekh (Sebek).
The altar of Jah-Nes, erected by Moses, identifies Jah as the
black god, the sun in darkness, the deity of the hindward part,
the lower heaven.
The Hebrew i'1'll,, for excrement, agrees with
Nehsi (Eg.) the foul, and the black filthy fowl in one, the bird of
night and the hindward part.
When interpreted by the mythos there still appear in the Abramic
story a current and a colouring from the land of Aram or Mesopotamia.
The genitrix Jehovah is superseded by the Adonaim of Abram, the
divinity of a. new covenant, the token of which was the rite of
circumc1s1on. This change is exactly what occurs with Moses and
Joshua after the exodus from Egypt. Then Adonai, as Jah, is
made known as a new deity to Moses, and the rite of circumcision,
is enforced by Joshua with the people who had been the reproach
of Egypt. Thus the same thing, the introduction of a new divinity
and the rite of circumcision, takes place (for the first time) twice
over ; also the different deities are identical. This proves the exist~
ence of two currents-one coming from the Mesopotamian source, the
other from Egypt. But whether ethnological, and to what extent, or
only mythological, is another question. The same myth may here have
fresh starting-points, but in the celestial allegory only can these be
unified. Two sources for the same mythical matter can be established, but these only serve, so far, to prove the matter to be doubly
mythical, and will not help us to make Abram, Isaac, and Jacob into
historical personages.
Still, we repeat there are two traceable
currents, and the matter that meets in the Hebrew writings must
have met there by two different channels, which appear to emanate
from Egypt and Mesopotamia.
One name of the sun that crosses the Ament is Af. The Af-Ra,
literally the sun that squats and crawls like the Hef, a reptile, snake,
or caterpillar. This is the sun whose sy~bol is the serpent which
typified means of motion without apparent members. The particular
type of Atum as the sun of the deep was the Eel that makes its way
through the mud of the MEHT, or Moat, of the north, Af, Ap,. and
AJ:i interchange. Ab means to cross and pass to the opposite side, to
work a passage through like the gimlet, still called the passer. Aper
1

Brugsch, Histoire, Pl. 8, r 58.

Bunsen, vol. ii. p. 624.

Scutcheon.

A BooK

330

oF THE BEGINNINGs.

(Eg.) is the crosser over. The name is applied to Anup, who is

called the "clean crosser over tlze place of birth." 1 The Kabiri of
Seven Companions, the seven stars, were the first that ever crossed
over the waters, the earliest sailors. These become the ''?:ln, Abari and
Ibri, the Hebrews. Eber, Assyrian Ebiru, is the crosser over, the
passenger, as was the Af-ra when boats were built ; previously he
had to cross in his type of the frog, eel, worm, or snake, and crawl as
best he could. Eber, or Heber, occurs by name in the Ritual as the
crosser. " I have flown as a hawk ; I have cackled as a goose; I have
alighted on the road of the west of the horizon as Heb-ur." 2 This is in
the chapter of making the transformation into the god Ptah. Heb-ur
is the old returner, the opposite to the hawk of the east. The Osirian
has crossed from the east and alighted in the west. This passage
was made on wings through the air; it was the upper passage. The
Hut or winged disk of H u, the sun above, was also a symbol of the
crosser through the air. The lower passage was by water, or through
the mud. The frog-headed Khepr could swim; he also crosses in
his boat ; 8 " The divine passenger (Hebrew, Eber) of the boat of
Khepr" 4 is a title of A tum as the crosser, "speaking words to. the
gods in Asher-ru."
REM was an ancient epithet of the supreme deity. Among the
Phcenicians it was a title of Baal. A Syrian god (Rimmon, )l~i)
represented Adonis in his mourning phase. 5 Zechariah refers to the
great mourning of Hadad-Rimmon. 6 REM is compounded with
Baal in Bal-Rem, a title of th(' Libyan BaaP It was applied to
Saturn as Baal by the Phcenicians. The name appears as RAMAS
(paf.La<;) in Hesychius. REM (Eg.) is also the fish, one of the watertypes. Baal-Rem is Sut, the son of the water-cow, or Remakh. The
name of Abram, according to Apollonius Molon, signified " the
Father's friend." One name of the god Rimmon is MERMER
(Akk), and in Egyptian MER-MER means the friend.
The Mahometan Arabs held Abram to be identical with Saturn,
and represented him in the Kaaba as an old man with SEVEN arrows,
or lots of destiny, in his hand.8 The same fignre with the seven
arrows was. worshipped by the Arabs under the name of HOBAL, who
was a form of Saturn. This is important to the genealogy of Abram,
because the Hebrew. solar god as the father, was once the son of
the mother whose ee~rliest form was Sut, Bar-Sutekh, Saturn, Sut-Renn,
or the Sabean Baal.
There was a temple dedicated to the god Rimmon in Damascus,
and the monarchs of Damascus were assimilated to this god, with
Rimmon in their names.
The name identifies the sun as the red (n~i, to be red), and weeping
1

Rz't. ch. xvii.

Ch. xli.
Gesenius, Mon. p. 453

Ch. lxxxii.

5 2 Kings, v. r8.
8 Movers, lxxxvi.

3
6

Ch. xvii.
..
xu.
II.

. i

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

331

(Rem (Eg.), to weep). 1 Adonairem is the weeping Adonai, or Tammuz, whose mourning was celebrated by the women of Israel.
We shall find that Rimmon and Abram, who are both of Damascus,
represent a character of the same solar divinity, as the weeping,
crawling winter sun, called in the solar litanies REMI, the weeper, the
sun who as Af-Ra struggled through the REM (Eg.), a name for the
gorge, throat, or passage. Rem, or Ram, is a name in Hebrew compounded with Adonai in Adonai-ram. 2 The same name is also compounded with Iah in the Hebrew proper name of Ramiah. 3 Thus
we have the god Rem, Egyptian Remi, identified with Iah and
Adonai, and Adonai is Tammuz, the son of the mother, who became
the later Atum in the character of divine father of the son.
in Hebrew RACKAM is the womb, and in the change of the name
Abram (from !:11:1~ to Ci11:1~), the Heth only needs the mappiq sign to
show us that Abraham is Abracharri, the womb-father, hence the father
of multitudes. Abram can also be identified with Atum by means of
the legends.
In the Egyptian drawings the Af-Ra is pourtrayed as the fath~r of
the multitudes of souls. He appears as the god who navigates the
lower heaven, and is represented in the act of begettal, revivifying the
mummies of the beings who await their resurrection, the natural
imagery being applied in expressing the eschatological ideas. As
such he is the MAM-RA.
Abram is said to have been king of Damascus, where there was a
village at one time called the "Habitation of Abram." The Egyptian name of Damascus is Tamsakhu, or Tumsakhu, .the shrine or
gate of Tum. The name of the city is said to have been taken from
King Damascus in honour of whom the Syrians consecrated the
sepulchre of his consort Arathis as a temple, and regarded her as a
goddess worthy of the most sacred worship, 4 ,The goddess Arathis
is the Egyptian Erta, a cat-headed Deess, and therefore a form of
Pasht, who was the consort of Tum, and of whom he was re-born
as the son, Nefer-Tum, or Jesus (Iu-su), in the Sakhu of Tum, the
Damascus in which Israel was to find the Rest or Peace personified
in Iu-em-hept. 5
We shall likewise find the character of REMI, the Af-Ra,.the sun
that crossed from the west, and struggled through the Ament, pourtrayed in the sufferings of Job.
This book was one of the last to yidd up its secret to the comparative method, the solar allegory has been so naturalized as to hide
its face beneath an almost impenetrable mask. The "Open Sesame,"
1 ABRAM.
Abraum is an English name for a reddish kind of clay. "ABRAMCOLOURED" is a phrase used by Shakespeare (Coriolanus, ii. 3) which was.changed
to AUBURN in the Folio of r685. ABRAM and ACBURN permute as two forms of
one word (see REMN, Eg.) for a reddish colour.
2 I Kings, iv. 6.
.
a Ezra, x. 25.
4 Nicolas of Damascus, Eusebius, Josephus and Justin, out of Trogus Pompeius.
5 Zech ix. I.

~'.

..

.:) ..;

...: ~:

A BooK

332

oF

THE BEGINNINGS.

however, was found at last in the name. There is often more in a

single word for the present purpose than can be found in any volume
of words. Tradition (Apokryphon of the Alex. version) mentions
the earlier name of Job as being :l:l,, (1ruf3af3) who was an EDOMITE, 1
one of the Kings of Edom who reigned before there were any kings of
Israel; the Vulgate and the Seventy also identify him as the hero of the
Book of Job. Fuerst gets out of the name, written :l n~. the meaning
of the turning, returning, whence converted one. In Egyptian BAB
signifies to turn, circle, go round, revolve, also a h~le, cavern, the pit ;
in Talmudic Hebrew, BIB is the hollow, the pit. God is said to answer
Job "out of the whirlwind," and "Bah" (Eg.) is the' name of a whirlwind as well as the void of the underworld. Au (Eg.) means to be
old, sad, and affiicted. The eariier form of Au is Af, answering to the
Hebrew ,, in :l:l,,, and Af is a name of the sun in the lower hemisphere,
or BAB, later BAU, the hole of the tomb. Af-bab, the sun of the lower
region, represents the Hebrew lav-bab (or Iobab) and would denote the
sad, old, af'flicted winter sun stripped of all his power and property, and
shorn of all his glory. "Thou puttest thyself as a boundary, a limit
round about the very roots or lowermost reach of my feet," is the sense
of Job (xiii. 27), where the A.V. sets him in the stocks; and this language
isparticularly appropriate to the sun in the netherworld. So read, Iavbab is theequivalent of the Af-Ra, the sun that crawled (At) through
the infernal region, where Satan the enemy, the accuser and tormenter,
as the Apophis, was supposed to treat and torture the poor old helpless sun as badly as he is permitted to do in the Hebrew scripture ;
only in the Egyptian there is no triad of talking tormentors.
The drama of Satan ol:>taining the divine permission to torment
and try the spirit of Job is suggested in Psalm cix., where we read
" Set thou a wicked man over him, and let Satan (the adversary) stand
at his right hand " to resist him. So Satan stood at the right hand to
resist Joshua. So Satan, as Sut, torments the sun-god in the Hades.
In the Ritual the sun and soul a.re identical. Here is the suffering,
tried, and tormented one.
" It is the sun ltimself.
11 Save tltou ike Osiris from tlte god, stealer of souls, anni/zz'lator oj.
hearts, living ~if .filtlt. Tlze darkness is of Sekari; he has terrified by
prostrating. It is Sut; it is the slayer.
. " Oft Creator, dwelling in the bark (Khepri) forming lzis own. body (or
forming his body eternally), save tltou tlte Osiris from tltose wlto are
the guardians and judges. I do tzot sit in fear of tltem. Nothi11g of a
nature ltatiful to tlte gods has been done by me, because I am the Lord in
tlte great hall (that is, the judge himself). The Osiris goes purified
to the place of (re)birth; lte has oeen steeped in 'resin (Tahn) in the
place of preservation.
" K ep1'i i1z his boat is tlte sun himself." 2
1

Gen. xxxvi. 33

Ch. xvii. Birch.

~---------

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 333

Job is the same personification as Remi_the weeper. His " roarings
are poured out like the waters," 1 his afflictions are reproduced in a drama
of horrible physical suffering. The character of the Af-Ra is curiously
correct. "My flesh is clothed with worms and clouds of dust." "I
have made my bed in the darkness; I have said to corruption, Thou
art my father; to the worm, Thou art my mother." "I am a brother
to dragons, and a companion to owls. My skin is black upon me, and
my bones are burned with heat." 2
The Af-ra, as before said, is synonymous with the worm of darkness making its way through the earth. Af (Eg.), to squat, also
denotes the matter of corruption, the blood-substance, the flesh.
This clue enables us to comprehend the mixture of doctrine concerning the hereafter. Man dies and is ended, but Job lives and will
rise again ; he is the Af-Ra, the Iav-bab, who completes the circle
and emerges from the Nuter-Kar.. "Man dieth and wasteth away,
yea, man giveth up the ghost, and where is he? If a man die shall
he live? " Evidently not. " Man lieth down, and riseth not, till the
heavens (are) no more, they shall not wake, nor he raised out of their
sleep." 3 But the speaker is not a man. He is the solar personification
on whose transformation and renewal so much faith has been founded.
He will assuredly rise again. " All the days of my appointed time
will I wait till my change come. Thou shalt call and I will answer
thee." He asserts the resurrection for himself, whilst denying it for
man.
This belongs only to the solar allegory.
Also the other
speakers do not refer to the resurrection of man.
We are literally discovering the skeleton of mythology buried in
the body of eschatology, and here and there the bones come more
prominently into view.
For example, in the passage rendered " I know that my Redeemer
liveth, and that He shall stand at the latter day upon the earth,''
the Redeemer is the ~~) or ~'~l, and the whole solar doctrine now
contended for is to be found in this Gavel, or Redeemer, when rightly
interpreted.
The Hebrew Gavel represeJ!tS the Egyptian Khepr-the beetleheaded divinity who redeemed the dead by re-begetting them in the
underworld, corresponding to the grave or burial-place, which, in
Hebrew, is the QEBORAH; Arabic, KABR; Malayan, KUBUR; Swahili,
KABURI; Hindustani, KABR. Khepr symbolized becoming, he was
the sun of morning. ln a papyrus in the Louvre it is said :-"The
majesty of this great god attains this region (the 12th of the subterranean world, corresponding to the 12th hour of qight), where
utter darkness ends." 4 He transformed to rise again, and was
the god of that metamorphosis and resurrection promised to the
just. Khepr with folded wings symbolizes the metamorphosis, the
1

iii. 24-

.
XIV. 12.

~
4

Ch. XXX. 28~30Pierret, Essat', pp. 72-3.

--~--- ~-----~--

334

BooK oF THE

BEGINNINGS.

transformation. Ptah-Khepr is said to fashion his FLESH anew. The

process is exhibited as the fecundation of the mummies of souls
awaiting their resurrection from the dead, and their change was the
ransom or redemptiom of the later phraseology, as in the Turkish
KE:FR, an expiation, and Hindustani KAFARA, a penance or expiation for sin. If we read the words of Job thus:---::" I know that
Khepr liveth, he who is the eternal being, the re-erector, and that he
shall ultimately stand and be established on the earth or the horizon,"
we recover the Egyptian doctrine of the book.
The identity of Khepr the transfermer with Gavel the redeemer is
also shown by the cognate Chavel (~ln), a name of the Talmudic
phrenix,1 which transformed itself by fire every 500 years, and arose
renewed from its ashes. This helps to realize the sense assigned to
the word NEKB (Eg. Nekf) in the passage "yea, though calcined (like
the phrenix in the fire), yet shall I rise again." The image is also used
by Job, 2 "Then I said, I shall die in my nest, and I shall multiply my
days like the PHCENIX" ~lilt~ or ~~' ~m. Gal or Gavl is a frequent
epithet of God in Hebrew, as the deliverer or redeemer ; and this
identifies the deity at last with Khepr, the god of the solar resurrection. But the Hebrews have not only the divinity of Khepr as God
and as doctrine, they have the beetle likewise by the name of Chargal ~~"ln), 3 literally Khepr, the circle-maker. 4 The name answers to
the doctrine of Gilgal, or the on-rolling, and Khepr was the roller on
of his seed-ball, and thence of the sun and the soul. For the doctrine
of Khepr, the raiser up from the dead, is at the base of the Hebrew
Levirate, in which the living brother raised up seed to the dead one,
and was called the GAVEL. Khepr signifies to assume the shape of,
as the Gavel did of his brother; also to generate, and Gavel means
to perform the m~rriage duty, as the redeemer or Khepr. 6 This
doctrine of redemption was likewise applied in the Law of Moses,
where the man who had sold himself into slavery was ransomed or
redeemed by his kinsman as Gavel, Goel, or Khepr.
The sun that suffered and saved the world was considered to be
the true sun as Makheru, the perfect as Tum, the constant in all his
trials, the overcomer of the Apophis. Such is the character of Job
the righteous, true and perfect man and conqueror at last. Also as
the sun that rises again from his lowly state of loss and penury, he has
2 Ch. xxix. r8.
Talmud, Ezekielos.
a It appears to me that the beetle Khepr is referred to by Isaiall (ii. 20) : "In that
day a man shall cast his idols of silver and his idols of gold, which they made far
him to worship, to the CHAPHR ("l!lM) and to the ~''lll1," rendered moles and bats.
But the images most probably represented the creatures they are to be throw11 to,
and one of these is the CHAPHR or Khepr, the digger of diggers. CHEPSH (t'ElM)
is a Hebrew name for the beetle (Hab. ii. n). The bat, according to Hor-Apollo
( ii. 53), is the symbol of a woman suckling and bringing up her children well. Its
name, STAAKHMU (Eg.), shows it was a flying chimera, in allusion to its dual
nature.
4 Lev. xi. 22.
o- Ruth, iii. IJ.
1

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

335

restored to him twofold all that had been taken from him. That also
occurs only in the realm of myth. This view of the book will suggest
some new readings of the text and throw some light on the old.
The use of the word ,~;:l for the flesh indicates the image of erection
and reproduction. This can be corroborated both in Hebrew and by
the Egyptian Shar, puberty and promise. 1 The male emblem of Khem
and Mentu was the type of the sun of the resurrection, that is on the
horizon, and Khepr is the re-erector. Again, as solar god Job says, 2
" 0 that thou wouldst hide me in the grave, that thou wouldst keep
me secret." The word here used is TzEPHEN (lEl~), meaning to cover,
cover closely, enclose, conceal, to be veiled, hidden, dark, to preserve
or. keep. But the Hebrew terms derived from the organic root are
too abstract to convey the whole meaning.
SEF (Eg.) is bitumen or pitch used in sealing up the mummy, and
on the theory that the original was Egyptian, the sense is, " 0
that thou wouldst hide me in the grave, pitched and sealed as is the
mummy." This could not be with the suffering god; but he is here
made to envy the human mummy.
The Egyptian and Coptic calendar contains many relics of the
past. For example, the 17th of the month Hathor, the day on which
Osiris entered the Ark, is still marked in it as the first day of the
season for navigation in the Indian Ocean! This calender will help
us to establish the mythological and solar nature of Job. We read
in it that on the first of the month Taht (Tout) Job took a warm
bath and was healed of his sores. This was the first day of the
Egyptian New Year, which remains the Coptic Noroz or New
Year's day. 3
Also, the calendar contains "joB'S WEDNESDAY,'' the next before
the Coptic Easter, and on this day many persons still wash themselves
with cold water and rub themselves with a creeping-plant called
RAARAA EYOUB or GHABEYRA on account of a tradition that Job
did this to obtain "restoration to health." 4 This restoration belongs
to the sun of the equinox ; the other to the solstice or the beginning
of the Egyptian sacred year. These doubly identify Job with the
solar god who was first the Har-sun (Aten) of the north and south
and afterwards the Ra-sun (Atum) of the equinoctial heav~n.
The mythical matter of the book has been recomposed and reapplied for human use. As in the Psalms however, the grandeur of
the writing is often the result of its indefiniteness, and the mental
mist which our ignorance of the mythology leaves us in is one great
cause of the magnificence. The solar theory may perhaps explain
why the reputed home of the patriarch Job in the "Holy Land"
is a kind of Mecca for negro pilgrimages.
1
8
4

Cf. Gen. xvii. II, and Ex. xxviii. 42.

Egyptian Calendar, 1878, p. 2r;
Lane's Egyptlans, v. 2 1 p. 222. Coptlc Calendar (1878), pp.

Ch. xiv.

21 1 241

70,

13.

BooK oF

THE

BEGINNINGs.

The Land of Uz or yut, if rendered in accordance with the myth,

is named from the Egyptian Khepsh, or at least is represented by it.
With the Ayin hard, the Hebrew word is Gvz, an equivalent of
Khepsh. Khepsh is the hinder thigh, the Great Bear, the place in
the north where the sun suffered and died to be re-born, corresponding to the Meskar or Meskhen of the solar house.
The student will perceive how closely allied to the bewailings of Job
are the Lamentations of Jeremiah, who seems to be the figure of J ah as
Remi, the weeper, or Remiah, with the Jad prefixed. His lamentations
are essentially those of Rcmi the weeper, the suffering sun in Rem-Rem,
the place of weeping. " I am the man that hath seen affliction by the
rod of his wr(l.th. He hath led me and brought me into darkness.
My flesh and my skin hath he made old." "Mine eye runneth down
with rivers of water." "Mine eye trickleth down and ceaseth not,
without any intermission.'' "Waters flowed over my head." 1 The
third chapter is an exact replica of the bewailings of Job. The
\vords, "All ye that pass by, behold and see if there be any sorrow
like unto my sorrow," are an express utterance of the suffering Remi.
In the person of Jeremiah, Remi is turned into the utterer of the
oracles of Jah. 2 Remi-Jah is found elsewhere as Remi-Baal or
Jerombaal.
Sanchoniathon quotes the authority of the Jewish priest J erombaal, who was the servant of the god Ieuo. 8 If we translate Baal
by J ah, J erombaal is Jeremiah. Jeremiah was considered a kind of
protecting genius to the people of Israel who was continually pleading.
for them before the throne of God. Remi the weeper precedes the
Messiah Horus, and Jeremiah was also considered to be, like Elias, a
precursor of the Christ who was to come. The Psalms of David likewise give utterance to the wailings of Remi the weeper.
"I am weary with my groaning; all the night I make my bed to
swim; I water my couch with tears. Mine eye is consumed because
of grief." 4
" I am a worm and no man," 5 corresponds to the sun that wound
its worm-like way through the earth or the depths.
Abram identifies himself in Genesis 6 with the character of the sun
of the netherworld, called the infertile sun of Anrutf, the barren
sterile region, in his complaint of being childless. This chapter
appears likewise to contain a relic of the genuine mythos in the
passages:" And when the sun was going down a deep sleep fell. upon
Abram ; and, lo, an horror of great darkness fell upon him. . . .
And it came to pass that when the sun went down, and it was dark,
behold a smoking furnace and a burning lamp that passed between
those 1U." 7
1

Ch. iii.
Ps. vi.

2 Jer. 27.
Ps. xxii. 6.

1 ;

Dan. ix. 2.
6 Ch. xv.

a Movers, 128.
Gen. xv. 121 17.

,_

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

337

It is a picture of the sun-god gqing down into Egypt, the Khebt

of the celestial north, like Atum, as he sets from the land of life,
when Nu, the firmament, seeing in her son the Lord of Terror,
greatest of the terrible, setting from the land of life, becomes
obscured. 1 The smoking furnace and the lamp of fire are in accordance with the legends of Abram's furnace. Also a smoking furnace
may be seen in the Egyptian planisphere, as the altar with its fire. 2
Abram, in various traditions, is reported to have been cruelly persecuted and cast into a fiery furnace by the Chaldeans, from which
he was saved by miracle. UR means fire, and according to the
Vulgate rendering of II. Esdras, ix. 7, Abram was delivered from the
fire of the Chaldees, not from a city, and this belief or superstition,
that is an uninterpreted relic of mythology, is said to be general
among the Jews.
The Af-Ra was a god of solar fire, whose furnace was the Ament,
out of which flew the starry sparks. But Af is the earlier Kaf or
Kep (Eg. ), which means heat, light, fermentation or fire. Hence fire,
in Maori, is kapura ; in Assyrian gibil, a burning, and this agrees with
Khepr (Ptah), who was the fire-god. Kep modifies into Hep, and
we have the Greek Hephcestus, the fire-god and fashioner by fire.
Khepr-Ter and Terah were the fashioners by fire, and just as Kepr
modifies into Apr or Afr for fire, so does the Af-Ra follow KheprRa i and Abram is the son of Terah, associated with the furnace of
the lower sun, the parallel of Atum as the son of Khepr-Ptah, the
Egyptian Vulcan.
The first idea of fire or heat would be derived from the sun ; and
the sun below the horizon, where the fire burned all night to be reproduced at dawn, was the furnace from which Abram escaped. The
land of,~~ was the domain of Khepr-Ra, the beetle below the earth.
The connection of Abram with Saturn can be traced through the
crocodile-headed god, Sebek, or Kevekh,' a son of the Typhonian
genitrix, whose name modified into KAK. When Amestris, the
spouse of Xerxes, sacrificed seven children to the god of darkness
and the infernal regions,3 the number identifies the rite with the
worship of this solar Sevekh, whose name signifies No. 7, and with
Kak, whose name denotes darkness. He was worshipped as the
ram-crocodile god at Ombos. There was a temple of Kak, built
by Amenhept-Hui 1n the time of Amenhept III., and in the district
of Kak. It is a 'very old name, as a King Kakau, of the second
dynasty, is assimilated to the ancient Kak, the sun of darkness.
Kak becomes Hak in the tria~ of Atum, Hu and Hak, ;;tnd the
black god of Biban-el-Muluk brings on the name and character, as
lu or Au.
In the Book of Revelation 4 there appears a lamb with seven horns
1 Rit. ch. xv.
a Herod, B. vii. 1 14.
VOL. II.

2
4

Drummond, fEdipus Judaicus, Pl.

Ch. v. 6.

2.

BooK OF THE

BEGINNINGS.

and seven eyes, who is represented in the character of the Lord of

Lords and King of Kings, receiving the worship of the four beasts,
the types of the four corners, and the four-and-twenty elders, the
twenty-four judges in the Babylonian astronomy, and of the host of
angels. In Egyptian, Sevekh is No. 7, and Sevekh is a form of
Sebek, who became the ram-headed god of the thirteenth dynasty.
The young ram is, of course, the lamb-the ram that was depicted
as a lamb in the Persian zodiac. It was shown in the first chapter
that a mother of the Sebekhepts was named Aaht-Abu, the abode
of the lamb. The Sebeks, therefore, adopted the lamb as their type
of the ram, which means that they worshipped the male divinity in
the form of the son of the mother ; their cult in the solar, as in the
earlier Sabean stage, being that of the virgin mother and her child.
They were Typhonians because they rejected the fatherhood, and
continued the pre-monogamous mythological types.
The type of the Ammonians was the ram, as begetter; the lamb
represented the unbegotten, or rather the self-begotten of the mother,
and not the son who proceeded from the father. Sebek, ~he ram-
headed, was the lamb (Abu or Ab) who became the later lamb of
God as the type of sacrifi_ce, just as the bull had previously been.
Further, there is a favourite terminal in the names of the Sebekhepts
of the thirteenth dynasty. It is that of Ab-Ra. We find in the
lists, Antu-abra, Her-abra, Nefer-abra, Netem-abra, Saukh-abra,
Uah-abra; Ab-ra being the sun, as the lamb, or Sebek-Ra, whose
name is synonymous with the number seven. Sebek or Sevekh
was the solar continuity of the earlier Sut of the dog-star in the
Typhonian regime. The seven (Sevekh) are to be found primarily
in the seven stars or spirits of the Great B"ear, and the seven horns
and seven eyes of the lamb in Revelation are rightly identified with
the. seven spirits sent forth into all then earth, who, in -the Book of
Zechariah, are the seven eyes of Jehovah. The lamb, the hornless
type, as child of the mother alone, corresponds to the first Horus,
Har-pi-Khart, the dumb (Kart, silent) child, and the two are blended
in. one image by Isaiah, in his portrait of the suffering Messiah.
"He is brought as a lamb to the slaughter, and as a sheep before her
shearers is dumb, so he openeth not his mouth." 1 In the form of
Har-pi-Khart he only points to his mouth. He represents the sun
born at the summer solstice, the God who descended and suffered
and died ; who in one myth is the blind Horus sitting solitary in his
darkness and blindness; in another he is Kak (or Hak), who feels his
way through the darkness by the sense of touch ; in another it is the
Af-Ra, the crawling lower sun, the eel, worm, or snake ; and in another
it is Abram. Ab denotes the young sun-god, whose type was the
lamb; and Rem (Eg.) the weeper, completes the title and identifies
the first Abram with the other forms of the solar god, who was born
1

Ch. liii. 7.

.f

.... -

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

339

of the virgin mother, such . as Aten, Sebek, Tammuz, and Duzi.

This was before the change of name. That change implies the
change from the son to the father: "Thy name shall be called
Abraham, for a father of many nations have I made thee."
The corresponding change was made in Egypt, when Aten, the son
of the mother, was converted into Atum, the father, which was probably
in pre-monumental times. The change is further illustrated by the
witness of the seven ewe lambs, as token of the covenant made at
the well of the Seven (Shebag or Sevekh), when Abram calls upon
.the name of the everlasting God. 1
The Abram of the first covenant represents the sun-god Aten, the
Har of both horizons considered to be the dual son of the mother.
He and Lot are the two Horuses of the two heavens. In this phase
Abram laments that he is not .a father, and has only Eliezer of
Damascus, who is not his son, to be his heir. His condition corresponds to that of Ra, when the weary god complains that he cannot
go further without another to support him, whereupon Shu is given
to him by Nun to be his son and supporter. "Said by the Majesty
of Ra, I assemble there (in the fields of heaven), the multitudes that
they may celebrate thee, and there arose the multitudes." 2
"And He (the Lord) brought him (Abram) forth abroad, and said,
Look nowtoward I-IeaveQ and tell the stars, if thou be able to number
them: and he said unto him, So shall thy seed be." 3
"In that same day the Lord made a covenant with Abram." 4
The result of this covenant is that a son is given to Abram in the
person of Ishmael. In the Egyptian mythos Shu is given to Ra as
his first son ; in the Hebrew version, Ishmael is given to Abram.
Shu, in the dual form, is either Ma-Shu or Shu-Ma; a name of the
Pool of the Two Truths, and Shu-ma-el is an equivalent for the name
of Abram's first son, called Ishmael, born of Agar. "Which things
are an allegory," says Paul," for these are the two covenants, and this
Agar is Mount Sinai." 6 We have identified Shu with Mount Sinai
and the first covenant of the two tables which were broken and
superseded, and Shu-ma-el is identified by Paul as the son of the first
covenant, the. star-son who preceded the solar son just as Ishmael
precedes Isaac. Under the second covenant Isaac is born. He is
the solar son, and second of the triad into which the solar god transforms. Agar has the name of the Akar, the hinder part, the north,
where Shu is the supporter of the nocturnal heaven. Thus the first
covenant of Abram answers to the first creation of the sun-god,- in
which Shu is called Shu-si-Ra, and in the second covenant the fatherhood is established in the person of Abraham as it was in the person
of Atum.
1

Gen. xxi. 28-33.

Ch. xv. 18.

PI. B. line 41.

Gal. iv. 24, 25.

Gen. xv. 5

, ... ,f.>. .

.,~.:fi.\"::.2iif1<il>):Vi

-----.

--------~~

340

..

:
. ------ -

BooK oF

THE

BEGINNINGs

By mearis of Makedo,l the wolf-type of Sut, and Makai, the

crocodile-type, we are able to establish the Typhonian link between Sut and Sevekh, and as Sevekh septiformis is identifiable
with the lamb, and this was a type of the old Sebek, or Kebek, who
became the solar Kak, the sun of darkness, and as this is in each
case the true Hebrew line of the divine descent from the genitrix to
the star-son, the Sabean fire-god, and thence to the solar sonship, and
finally to the solar fatherhood, we are now in a position to trace the
gods of Israel in a connected series.
In the beginning was the genitrix, Jehovah, who bore the first child
in heaven, and was worshipped as the one and seven, Jehovah-Elohim.
The son appears as Seth, the son of Chavvah, in one form of the
mythos, and as the manifester of the seven, who are the Elohim under
one type, and the patriarchs under another.
Sut also appears in the person of Melchizedec. Sut, the first son
of the mother, the star-god Bar, or Baal, was the primordial Messiah
and Anush of mythology; the first male manifester in heaven under
the type of the dog-star, and Melchizedec is acknowledged to be the
original type of the Messiah in Israel. He is the establisher of the
order of the Messiahship in the Hebrew cult, just as Sut, or Sutekh,
is the first announcer in heaven. The Messiah-Son in the Psalms 2
is after the order of Melchizedec. Also the Christ of the Epistle to
. the Hebrews is .a Messiah after the order of Melchizedec. Thus the
priesthood of Christ is identified with the Messiahship of Melchizedec,
the Hebrew form of Sutekh, the Sut of Egypt, who was phenomenally
the first manifester and- announcer of time in the heavens as the
dog-star, son of Typhon, the goddess of the Great Bear. Sut was
cast out of Egypt, together ~ith his worshippers, as the unclean.
He retained the good character for a while in Israel, yet it was known
in after times that, as Melchizedec, he was of an unclean origin, and
by degrees the good Sut, the earliest Prince of Peace, became the
Moloch, the Tzud, Adversary, Satan and Devil of the later theology.
"Melchized~c," say the Jews, was, ~'in our third tradition, born of
unclean parents." " Melchizedec was born of unclean parentage.'' 3
-According to Epiphanius, 4 the mother of Melchizedec was Asteria or
Ashtaroth, the Astarte, who is the Syrian mother of Sutekh. This
is sufficient to identify him with the Sutekh of the Khita, the Sydik
of Phrenicia, the Sut of Egypt, son of the unclean Typhon. Also
both characters meet-the good and the evil Sutekh-in Psalm cix.
In the Hebrew traditions this Psalm is assigned to Melchizedec,6 the
ruler of unclean origin, that of Sut, the child of Typhon, who in the
later cult of both Jews and Egyptians was turned into Satan. This
change in the status of Sutekh, or Melchizedec, will explain why the
1 Diod. i. 18.
s Jud. quid. ap. Sixt. Senens. lib. v., Annot, xc.
5 Calmet, " Psalms."

2 CX4
4

Hares, 55-67.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 341

Psalm is associated with the name of the Typhonian Messiah, who
was degraded into the Satan and adversary of souls. Sut, or Satan,
appears by name in the Psalm assigned to Melchizedec, and it is said
of him, " Let Satan stand at his right hand," as the typical adversary, exactly the same as the character assigned to Sut, the accuser
and catcher of souls in the Ritual.
There is a proper name in the Book of Ezra 1 IU-TZEDIQ, or (i',~l'),
rendered IroueSex by the Seventy. This also contains the duality
(Iu, Eg.) of Sutekh, which is pourtrayed, in the double Sut as
Sut-Har, Sut-Nubti, or the double Anubis, founded on Sut.
The most ancient worship of the mother and son in the Sabean form
is that denounced by Amos as continued in the wilderness, where the
Israelites made to themselves and worshipped the god of a certain
star-probably the eight-rayed star-of Sikkuth and Kivan. These
are undoubtedly the duad of the mother and son, identical with
Astarte and Sutekh, Chavvah and Seth, the Carthaginian C.tELESTIS and SICH.tEUS, the duad which, in the stellar form, constituted
the Sut-Typhon of Egypt.
The god SIKKUTH, Greek ~ucVT'f/'>, typified the emasculated or castrated divinity, who was the CROOT or Ml.,:l of mythology, otherwise
the Child. The SEKI ('::10) is the castrated one. In the north of
England the castrated bull is still called a SEG. USUKKATH (Ass.)
means to cut, to wound sacrificially; SUKHAT (Eg.) to cut, wound
as a sacrifice. In English, sacrificing is a name for scarifying ; and
cutting the flesh was a sacred mode_ of memorizing, extending to
castration in the most fanatical phase of circumcision. The identity
of the. male, organ and the memorial under the name of ZAKAR,
which likewise means to cut, imprint, and cause to remember, is
derived from early ideas of sacrifice. The Hebrew name for sacrifice,
as the meat-offering of remembrance, Azkerah (n.,:lT~) is derivable from
As (Eg. ), sacrifice, and KAR, the male power and property ; expressed
by KARIU for the testes, the seed that was passed through the fire to
Moloch. The sinking sun was represented as being in this emasculated condition, and those who made themselves eunuchs were
assimilating their condition to his ; and to be KART or CuT,
literally GELT, was to become like this divine child of the virgin
mother. The "reproach of Egypt" consisted of this kind of circumCISion. The character of the emasculated, or unvirile sun-god was
still continued in Ptah-SEKARI, and the mutilated Osiris, after the
eunuch-making had been repudiated by the Egyptians. This circumcision is denoted by the word I:J.,M, which means disgrace and shame ;
it is applied to being violated and deflowered, stripped of honour,
made naked, divested, to cut into, to pull or pluck the fruit, to be
made desolate, an object of scorn, all of which meanings fit the
eunuch. The word CHERP (in Egyptian Kherp ), means the first1

Ch. iii.

2.

342

A BooK oF THE BEGINNINGS.

fruits, to consecrate, pay homage; and the. first kind of circumcision

was a dedication of the first-fruits of the male at the shrine of the
virgin mother and child, which was one way of passing the seed
through the fire to Moloch. 1
The Hebrew nlllt modifies into ntt, and the ETH of Sikkuth and
Kivan, as before suggested, represents the AFT (Eg.) as the abode,
couch, or ark of the four corners which bears the name of the
Typhonian genitrix. In that case the ETH (Aft) would denote the portable shrine, and Sikkuth, the child-god, as the Aft or Apt, was the crib
or cradle, a form of the Meskhen, Hebrew Mishkan, the tabernacle of
the mother and child, the divine duad, also represented by the branch '
and pot of manna. The meaning of Amos is : '' Y e have carried the
tabernacle of Sikkuth, your Moloch, and Kivan," the genitrix, whose
particular star was Ursa Major, the star of Moloch and Kivan, or of
Sut-Typhon. Moloch is commonly identified with Saturn, who is the
planetary type of Sut; but the first Moloch was Bar-Sut, the MolochBar, who became the Roman god Mulciber (or Mulkiber), who is
identified with the element of fire. Kivan, or KCtn, was a form of
Taurt or Taur-Mut, the oldest mother continued under the serpent
type. The serpent is an especial symbol of the great mother. The
two truths, assigned to her from the first, are written with two
serpents. These are the mother'~ hieroglyphics in her two characters
of the virgin and the gestator. The two serpents form the U rt crown
of life, or rather of gestation and maternity. The serpent erected on
the cross-pole, the stauros, is found in the form of an Egyptian
standard crowned with the serpent-goddess Rennut, a type of the
Two Truths. She is mounted on a Tau cross, and wears the double
crown on her head ; the standard is the sign of the two lands. 2
Rennut (as Renen) means the virgin, and she is also the
goddess of harvest-that is, of the two periods of pubescence
and parturition.
Hefa is the name of the great serpent of
life, and He fa (or Kefa) is identical with the Hebrew Jehovah
and Kivan, who were worshipped in the typical wilderness, one
of whose emblems was the serpent of fire. Fire that vivifies is an
Egyptian term for the element represented by the serpent of life,
the Hefa; the other of the two primal elements being water. This was
the serpent called the Nachash, that is the serpent Nak on the Ash,
the tree .of life-the same dual figure as that of the serpent twined
round the tree which has so many variants. "The Lord said unto
Moses, Make thee a seraph ; " rendered " a fiery serpent." " Make
tpee a burning," says the Targum of Onkelos, " and uplift it on an
ensign" (or standard). In Egyptian SERF signifies a flame and a
burning. Ref is the serpent or reptile.
The element of fire, the fire that vivifies, was represented by the
goddess HEH, who is the serpent. She is designated "AR-ENTI
2 Sharpe, Bible Texts, p. 47.
1 Lev. xviii. z 1.

'

A_N EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 343

TEM-UN," or the "making of existences (invisible), creator of being
(visible)." 1 She makes invisible existence become the visible being.
Heh is a modified form of Hefah, whence the Hefa serpent of
life, and this is the Hebrew (niM) to live, exist, breathe, existence.
Hih is likewise modified from Revah (mn'), the Hebrew Jehovah,
whose name denotes the being, existing, the one who calls into
existence, the one whose essence is revealed in becoming, the
first sign of which, as when the mother quickened, or the living
breathed, was the breath of life. The title of Heh, as the maker of
existences visible, which had been hitherto invisible, with breathing
and heaving .for the type of visibility, is the fundamental signification
of M'M, mn, mn', and Talmudic ~:m. The Egyptian goddess, HEH,
earlier Kefa, is the Hebrew genitrix, creatoress, serpent-woman,
Chavvah, or Eve, and the feminine Jehovah ; and Heh is the serpent
goddess, the serpent of life, of breath, of fire, of heaving along. For
Hefa (Eg.) means to heave, liJ~e the caterpillar and snake, with that
amazing self-motion without ordinary members which so fascinated
the primitive mind. Thus we can also identify the female Jehovah
by the goddesses Heh and Rennut, whose portraits are extant, as the
divine genitrix worshipped in the wilderness, and whose type in the .
serpent form was there looked up to as the image of life itself. This
was the Serpent of Tum-Ankh at Pithom, who was served by the two
young girls, the sisters U rti.
One of the most perfect mirrors of the past is to be found in words,
and their modifications supply us with means of measuring the stages
travelled. The mythology of Israel begins with the cult of Kefa, or
Kevah (the terminal is not in question), the Typhoqian genitrix, who,
as the mother of Sut or Seth, is also Chavvah. Kef modifies into
.
Hef, and Revah into Heh.
The worshippers came out of Egypt, and there is a passage called
the wilderness. Here we find the genitrix is exalted under the
serpent type. Philology registers the change. Kefa becomes Hefa,
the serpent of life, and Heh the serpent-goddess. We now know that
on this line of language the Hippopotamus-crocodile type was earlier
than the serpent Hefa or Heh, and the changecorresponds exactly
to the change in Israel from the worship in Khept (Egypt) to that in
the wilderness. The divinity was the same ; that is, it was still the
genitrix, howsoever the types may be changed. This is shown by
the image of Kivan and Moloch, who are identified as Sut-Typhon ;
that is, the mother and son ; the Sabean mother and son, who passed
into the-lunar phase as Hes-Taurt, or Astarte and Sutekh. It is
also shown by the manna. They fed on the manna during the whole
sojourn in the wilderness. This, read typically, means that the children
of Israel were suckled by Men~t, or Menkat (Eg.), the wet-nurse,
who appears in Israel, by name and nature, as Deborah, called the
1

Wilkinson, Pl. 64-

Denkmaler, K. no.

2.

Lepsius, Gods of the four elements.

 A BooK oF THE BEGINNINGs.

344

MINQATH (MJ')'~), the wet-nurse of Rebekah, and who was primally 1 the
Deborah above, or Shadai, the suckler. The manna was emblematic
of the feminine reckoning and rule, and the angels' food supplied by
the genitrix from the Gyna:ceum above to the children below.
The present writer has yet to discuss the various values of the KH
sign (Sieve), as a terminal of Sefekh, the name of the go'ddess and the
number seven.
There m~st have been a feminine Khevekh who was the original of
Sefekh, the consort of Taht. The connecting link may be found in
Hathor. The crocodile, Sevekh, is a type of the Typhonian genitrix,
and this, in the earliest spelling, is Khevekh. Hathor is called the
hippopotamus-goddess, the directress (Cf. the Chinese directors, the
seven stars), the feminine Sebek in An,2 and is thus doubly identified as a form of the goddess of the seven stars, the old Kefa of
Khepsh, the celestial Ktl.sh or lEthiopia. The Crocodile is the secondary form of the hippopotamus-goddess; and Kev-EKH, later Sev-EKH,
denotes a secondary form of KEV or SEF. This value of the EKH was
deposited in KI for the second, another, one more. The child (Khe)
is also second to the mother.
Sefekh is the later type, in relation to the moon, of her who was
first in relation to the seven stars. Sefekh thus equates with HesTaurt, who is the second, the cow type and lunar form. of Taurt or
Kefa, of the Great Bear. Both Hathor and Sefekh are associated with
Taht, the lord of the eighth region. Hathor-Sebek is HathorSefekh; both are bringers-on of the Typhonian genitrix, and Hathor
was continued in Iusaas, as a solar goddess, the consort of Atum, and
bringer-forth of the Iu-sif of ON.
Hathor-Iusaas, of the great temple of the Iu at On, was the mother
of the Jewish Joseph, the I u-sif in Egyptian. A tum, in the lower
world, was Kak in Kheb, or Kak-Kheb, the father of the Iu-sif,
called I u-em-hept, and the original of Jacob. . In this temple. the
writings of Taht were deposited, which contained the origines of the
Hebrew mythology and Scriptures, and from thence the deities and
the sacred records were carried forth together.
The peculiarity of the cult of Atum at ON was it~ continuity of
the Typhonian tenets and types. First the genitrix, in her Sabean
phase, was Taurt, or Typhon, who bore the son as Sut. Next she
was continued in the lunar phase as Hathor (and Hes-Taurt), who
bore the child as Taht, as may be seen in the Ritual (ch. lxxx.) ; and
lastly, she was personated as Iusaas, the WIFE of Atum, called the
FATHER-god of ON, and the genitrix, as mother of the yo,ung sungod I usif, or I usu, the Egyptian Joseph and Jesus in one.
All three of these phases were followed by the "mixed multitude "
that came out of Egypt ; hence the pulling apart and the diversity in
after times ; the worship of tne golden calf, of Kivan and Sikkuth
1

Gen. xxxv. 8.

Rosel. Mon. da. C. ?8,

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

345

and the backslidings of Ephraim. Hence, also, the prayers of the

"prophets" entreating the people to worship GoD THE FATHER, who
was Atum in On, or in the Sakhu of Turn-Damascus-and their
exaltation of the son in whom all was to be summed, and who was
Iu-em-hept, the peace, the rest, the healer, and renewer for ever, the
second or spiritual Adam (Atum), known in Egypt as Jesus, just as
he is set forth in the preaching of Paul.
Thus the phenomenal origin and descent of the male divinity can be
more or less traced from the genitrix Jehovah, goddess of the seven
stars, whose son as a star-god is Sut, the Hebrew Elyon, and as a
solar god Kebekh, or Sevekh. Sut in Israel is also Se!h, the son of
Chavvah; but El-Shadai is probably a form of the solar son (Al
or El) of the mother who came from herself; and therefore on the
Typhonian line of descent he would represent Kebek, whose name
modifies into Kak, and finally into Jah.
On the monuments there is a dual-natured god with the head of
Sut one way and of Horus the other; this is Sut-Har, with the heads
of the ass and the hawk. He is likewise represented as Sut-N ubti,
the double announcer, who blends the Sun and Sirius in one dual
type (after the manner of the Sabean double Anubis). We have the
same combination in the British Arthur. As the companion of the
seven in the ark who are saved from the deluge, and enclosed in Caer
Sidi, he can be identified with Sut, the companion of. the seven stars,
which represented Typhon, and with Seth, who follows the seven
patriarchs of the first Genealogical List ; he too. passes into a solar
god of the twelve zodiacal signs. Sut-Har unites the star-son and
solar-son of the ancient genitrix cin the way to becoming the solar
Har-Makhu, the double Horus of the two horizons, still as the son of
the mother alone.
The same combination is more or less apparent in the Akkadian
and Assyrian mythology, and in the character of the ancient god
Bar or Bilgi. M. Lenormant has shown that in the Akkadian magic
books Idzubar is identified with Bar or Bilgi, the fire-god, whose
name is rendered by "the fire of the rushes," which was not the solar
fire. He is the fire of the month Ab, named in Akkadian as the fire
that makes fire. 1 Now the fire of that month (July) belonged to the
dog-star, who was the Egyptian Bar, whence we connect the Assyrian
Bar and Akkadian Bil-gi with Bar-Sutekh. Bar (Eg.) has the meaning of fervour, fervency, ebullition. In the Assyrian renderings of
the Akkadian hymns Bar is sometimes identified with or likened to
Nebo, who, we shall attempt to show, was the Egyptian announcer
Nub, or Anubis, the earliest form of Mercury. 1 This combination of
Sut-Har, Sut-N ubti, founded phenomenally on the Sun and Sirius
as gods of time, or the god of twin-time, expressed by the name of
Sebti (Sothis), supplies the origin of a Jah-Nehsi, in Israel, on the
1

Chaldean Magz'c, p. 188.

Eng. Tr.

BooK oF THE

BEGINNINGS.

Typhonian line of descent. By which is meant that the god, whether

Sabean merely, as Sut, or solar, is still considered to be the son of the
mother only, and born of the hinder quarter in the north. El-Shadai,
so the present writer considers, is the same solar son of the mother
as J ah ; there being in this case two versions of the one myth rather
than a development from the god of Abram to the god of Moses.
The African mintage of the earliest current coin of the male
divinity is manifest for ever in the image and hue of the black god of
the negroes, Sut-Nahsi. The black Sut was continued in Sut of
Ombos, named Sut-Nubti, and in Har-Sut, with the black type
represented by the black bird. At Ombos we can identify the black
Sut with Sebek, the crocodile-headed type. Sebek was the earlier
Kebekh, that is, according to the present reading, the KHE (child) of
Kheb, and therefore the son of Kheb, the genitrix. The name of
Kheb modified into Seb, as Khebti did into Sebti, the dual form, or
the duplicator of Seb, i.e. of time, represented at first by the dog-star.
The black god was continued in the crocodile of darkness, Khebekh,
Sevekh, or Sebek, and Khebekh modifies into Kak as the solar god
of darkness, in which shape he re-emerges as one of -the Tum triad,
further a braden in the names of Hak and Ka, J ach, or J ah. To this
origin in the negro god, and this line of descent through the black
star-god, the black-and-golden Sun-and-Sirius god, and the black
god who was the sun of the darkness, the Typhonians remained
devoutly attached, no matter whether they worshipped Sut-Nahsi in
Nubia, or Sutekh in Syria, or Kak in the temple and district of Kak,
or Au, the black god of Biban-el-Muluk, or Jab in Israel. And
although the deity changed as the representative of phenomena and
type of time, this persistence on one line gives a look of Monotheism _
to the cult ; more especially as the Typhonians start at first, and
preserve to the last, the line of direct descent from the motherhood.
Their single god is such only as the child of the virgin mother. .Sut,
Sutekh, Bar, Khebekh, Har, are all names of the child of her who
gave birth to the boy. They remained true to the natural beginning
in physical phenomena, whilst the Osirians and Ammonians went on
reforming on the line of the fatherhood. When the fatherhood was
introduced at length in the Tum cult, it is Kak (Hak), the one born
of the virgin, the descending, d'ying sun that heads the triad. for the .
Typhonians ; and this is the god J ah of the Hebrews, the god of
darkness, the black divinity, who becomes the -black Iu, the son of
Atum, and finally the black Jesus of the Christian cult, the son of the
Virgin Mother in the Romish Church, as in the pre-monogamous
worship of the Africans.
Now in the passage 1 where Moses asks for the name of the deity,
that he'may announce it to the people, he is told to say that Jab or
Eyah has sent him to them. The form of -the phrasin~ implies a
r Ex. iii. 14,15.

. I

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 347

proper name, and this must determine the sense of the previous
announcement, "EYAH ASHAR EYAH." Rabbis Jehuda and Ibn
Ezra both interpret the il~il~ .,~~ il~il~ as meaning the proper name
of the Divinity. The proper name intended, however, cannot be
] ehovah, according to the very plain statement of the text.
As before said, the present writer sees in this announcement the
elevation of the young god Adon (the Aten of Egypt) into the Ashar,
or husband, as the type of a go<;! having the character of the begetter.
For this is the god of a new circumcision under Joshua, as a rite of
reproduction and a protest against the worship of Sikkuth, the castrator. By this same rite we can identify El-Shadai, the god of
Abram, who also alternates with Jah in the Psalms, as the same _god
in Israel (and as Ashar-El) whom Moses announces and Joshua
serves. El-Shadai also changes the name of Abram, which had been
the type of the sonship under the motherhood alone, the same as
Rem or Rimmon, Tammuz, Sikkuth, and Adon, to Abraham, and
promotes him to the fatherhood. So in the Egyptian mythology,
Atum, who is designated the duplicate of Aten,l was elevated to the
fatherhood of the gods and men, whereas Aten or Adon was the son
of the genitrix before the fatherhood was founded. The child of the
womb, as Abram, becomes the father of the womb, as Abraham.
This will give an obvious interpretation to the Haggadistic legend
which relates that Abraham possessed a precious stone; this he
sacredly preserved, and wore it all his life, but when he died God
took the stone and hung it on the sun.
The later Hebrew writers make most painful endeavours to establish the fatherhood on a physical basis, and irately repudiate the
child, the impubescent God, who as the Khart, the croot, the n~"1:l,
could neither be the husband of the genitrix nor the begett~r of his
people. It happens that in Hebrew there is one word for the male
sex and a memorial, "1:lt, and both meanings have to be taken together
at times to do justice to the passage. 2 The Lord, his ZACHAR, 3 is thus
a proclamation of the masculine fatherhood, in opposition to the
worship of Ephraim, who bowed the knee to the virgin, widow or
Zonah, and dandled the child-god like any devout Mariolator. The
language of Hosea concerning Ephraim cannot be understood apart
from this past of Israel and the mythological origines. Ephraim was
a typical name used as a periphrasis for the ten tribes, the original
Isharim, whose cult was feminine from the first. The name dates
from the Typhonian genitrix and the north. Har-Ephraim is called
the Northerly Mountain of Palestine, and Khebt was the north. The
goddess of the north is specially identified in the Jehovah-Aloah (or
Alah) of the Ephraimite version. Eph is a modified Keph, as Eph, to
bake, is from Kafn (Eg.) an oven. Thus Ephraim denotes Kephraim,
and comes from the mother Keph, who personified the birthplace in
1

Stele of the Excommunication.

Cf. Is. !vii. 8.

Hos. xii. 5.

BooK oF

THE

BEGINNINGS.

the north, the celestial l):.hebt or Egypt. It was here that Ephraim
remained in his worship. His were the idols of Egypt, the Baalim,
Sut-Typhon ; he served the old Zonah, whose images were the Aseb,
the dove, the heifer, and the calf of Samaria. Figuratively he still
dwelt in Egypt, and literally did dwell in the Egypt of mythology.
He had slidden back as a back-sliding heifer after the Lord had
brought them forth as the husband and male God of Israel.
"They shall not dwell in Adon's land," nor sit at Adon's feast.
"Egypt shall gather them up; Memphis shall bury them." They
were to be interred with Egypt's dead. This is entirely metaphorical
and belongs to the celestial allegory, by which alone it can be read. 1
This Egypt, or Khebt, was in the heaven of the seven stars, the
ten tribes and seventy divisions of the earliest formation. The Flood
of Noah is the end of a period; in fact, it is the termination. of two
previous periods and reckonings which are extant for us in the two
lists of patriarchs, the seven ending with Seth, and the ten ending
with Noah. The first heaven of the Elohim and Jehovah was afterwards mapped out in the ten-seventy divisions of the seventy princes,
watchers, elders, or shepherds, for the seventy of many names have
only one origin in phenomena.
Apollonius Molon, a native of Caria, who in his time was held in
great repute at Rhodes and Rome, and who is attacked by Josephus
as one of those who forged lies because he was hostile to the Jews,
and gave other versions of their fables, 2 relates that "after the Flood,"
MAN (Adam or Edom) was driven forth with his sons from the
primeval home in Armenia, and they moved on gradually through
the sandy wastes to the then uninhabited mountain district of Syria.
This migration took place three generations prior to Abraham, the
wise, whose name signifies father's friend. He had two sons, one by
an Egyptian wife, the patriarch of the twelve Arab princes; the other,
named Gelos (or Laughter), by a native woman. Gelos had eleven
sons; and a twelfth, Joseph, from whom the third (of the patriarchs),
.Moses, is descended. This is quoted by Alexander Polyhistor, the
learned freedman and friend of Scylla. 3 In this version it is the
Laugher, Gelos, i.e. Isaac, who is the father of the twelve. Nor does
it matter, as mythology, which of the solar triad is considered lord of
the twelve signs, whether it be Jacob as the lower sun, or Isaac as the
upper; Atum as Kak, or as Hu. In all likelihood this is a directly
Phrenician rendering of the myth, not borrowed from the Hebrews.
In this version there are but three generations between the Deluge
and Abram; in the Hebrew there are ten, those of Noah, Shem,
I In tracing the origines and the mythological allusions, the present writer does
not enter into their local or later application ; he is only concerned with the
Myth. In this instance Memphis is used as a type-name for the dwellings of the
dead, and it suggests a possible derivation of the name from Mem (Eg.),.the dead
(Mena also denotes death), and Pa, the city or habitation.
3 Euseb., Pnep. Evang., ix. 19.
z Against A pion, ii. 7

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED .

349

Arphaxed, Salah, Eber, Peleg, Reu, Serug, Nahor, and Terah, which
is the division by ten of the celestial allegory, and exactly the same
as the ten patriarchs who were before the Flood. After the Deluge
the "families of the sons of Noah" are named and numbered "after
their generations, in their nations, and by these were the nations
divided in the earth after the Flood." And the number of nations into
which the new world is partitioned is seventy-two ; the number of
duodecans into which the solar zodiac was divided. The solar triad
represented by Shem, Ham, and ] aphet is repeated in Abram,
Isaac, and ] acob, another version of the same myth, in which the
ten tribes pass into the twelve, in correspondence with the seventy
divisions passing into the seventy-two.
That which followed the Flood of Noah is also described as occurring under Abram, who is directly connected with the world before
the Flood and the primeval home in the north, the heaven of the
Great Bear. For Abram is called by Isaiah the Righteous, from (n"1m)
Mizarach. Now although this became a name of the mount in the
East, the solar Tser of the horizon, it belpnged primarily to the Mitzar
of the north, where we find Mitzraim, 1 and identify it with the birthplace
by aid of the star Mizar in the tail, the Mest-ru of the Great Bear.
The two forms of the mount are referred to by Paul. The " coming
out" of Abram as the solar god, and the establishment of the triad,
is nothing more than a representation of that system of the heavens
. which followed the end of the stellar regime of the Great Bear, the
instituting of the solar triad, and the luni-solar reckoning, which
was established under Atum, the equinoctial sun, and also under
Noah and Abram. This triad is repeated in the Hebrew fragments.
It follows the Flood in the shape of Shern, Ham, and ] aphet, and is
equivalent to the three generations mentioned by Apollonius Molon
as coming between the Flood and Abraham. The various versions
of the same subject meet and mingle as mythology.
Now the persistent traditional number of] acob's family, his children
and grandchildren, including himself, is seventy. "All the souls of
the house of Jacob which came into Egypt (were) threescore and
ten." 2 All these souls, says the record, came into Egypt with] acob ; 3
and these were exdusive of his sons' wives, who are omitted from
the . reckoning. It is now claimed that the seventy belong to the
celestial allegory, and aie no other than the seventy princes of the
heavens, here called Mitzraim, because they belong to the chart of
the Great Bear, and the mapping out by seven and ten and seventy
which preceded the solar zodiac.
They are synonymous with the seventy elders who judged the
people of Israel, under Moses in Jeshurun of the ten and the seventy
divisions of the heavens. In the mapping out of the heavens, or
the separating of the sons of Adam, by Elyon, and the setting of the
1

Job, xxxvii. 9

Gen. xlvi. 27.

v. 26.

350

BooK oF THE

BEGINNINGS.

boundaries of the people according to the number of the sons of El,l

this is the division of the ten (the Isharim) into the seventy, which
preceded the final chart made by Moses in which the twelve tribes
are established and blessed as his latest act in life. 2 There were
ten patriarchs who followed the earlier seven, and these correspond
to the ten divisions that followed the seven, which were again
followed by the seventy. All these preceded the twelve divisions
of the solar zodiac.
There were ten tribes of the Apocrypha who went forth to " keep
the statutes, which they never kept in their own land." 3 This identifies them with the time-keepers, the disposers, the interpreters of
the heavens, who were deposed in favour of the later and truer
watchers, when it was discovered that stellar time differed from solilunar time. They went forth into a region called Arsareth, to dwell
there until the latter time, when they are to return again, and the
waters are to divide once more for their passage through. The ten
tribes who were carried away prisoners in the time of Oshea were the
ten of the time when Joshua was yet known as Oshea, before his name was changed as the supporter of the sun-god, J ah.
In the extract from the writings of Nicolaus of Damascus, preserved by Trogus Pompei us, and quoted by J ustinus, the sons of
Jacob are ten in number, not twelve. The Jews, runs the account,
derive their origin from Damascus, whence Queen Semiramis sprang.
Damascus was the first king; after him Azelus; Adores, Abraham,
and Israhel were kings. But a more prosperous family of ten sons
made Israhel more famous than any of his ancestors. Having_ divided
his kingdom in consequence into ten governments, he committed
them to his ten sons, and called the whole people Jews. " 4
Moses, the lawgiver, was "king in Jeshurun, when the heads of
the people (and) the tribes of Israel were gathered together." 5 This
applies to the first foundation of the tribes, which were ten in
number, and belonged to the seventy divisions of Israel in Egypt.
The first children of Israel, or the Isharhim, as they are likewise
called, were the ten tribes of the tendivisions in the celestial circle,
and that J eshurun which was the heaven of the reckoning by
ten. Jeshurun may be read as the region of Jeshur, or the little
Jeshur in relation to the ten tribes of the lesser Israel. In the Norse
mythology the Asar are twelve in number, the twelve gods of the
twelve signs, and the ten were followed by the twelve in the Hebrew
mythos.
Here is another illustration of Jeshurun being the heaven of the
seven, ten. and seventy. Gashurun (p,~v) is the nam~ of a measure
consisting of the tenth part of an ephah. The ephah is Egyptian
as the Hept, and Hept signifies number seven. Thus Gashurun is the
1

Deut. xxxii. 8.
.Cory's A net. Frag.

2 Deut. xxxiii.
Ed. 1876. pp. 78-g.

Es. xiii. 42.

Deut. xxxiii. 5

3 2
5

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 35I.

7--

seventieth in one form of measure, and Jeshurun, according to the

present reading, is the measure of the seventy. It has already been
shown how the Ephah is related to the number seventy-two. The
change from the ten to the twelve tribes is pourtrayed in what is termed
the " Blessing of Moses ; " 1 he who had been king of the ten tribes
now constitutes and blesses the twelve. "Moses commanded us a
law, (even) the inheritance of the congregation of Jacob," he who
had been king in Jeshurun. Previous .to his death he is here represented as establishing and describing the twelve tribes, which may be
easily identified with the twelve signs, the congregation of Jacob,
and leaving it as an inheritance to the people of Israel, whose deity
is the god of Jeshurun, now as Jah-Adonai; he who rideth on the
heavens-traverses the circle of the signs-in their help and by the
name of Jah. 2 It seems to follow that the divine name of Israel or
Isarel (in Phrenician) is derived from that of the god (El) of the
Isar or Asar, as the ten-total. It is true that Ashar for number ten
is written with the letter Ayin. But the Egyptian HES, the seat,
throne, is KES in Hebrew. The full consonant is first. Taht, for
example, is called the lord of divine words resident in Heshar. 8 Mut
gave birth to Amen-Ra in Asher, 4 the modified form of Heshar.
Hes (Eg.) or As means the seat, throne, or birthplace, and Har is
the child. But Har also signifies number 'ten, the equivalent of the
Hebrew Gashar for ten, and Heshar would be the seat of the ten.
If we apply this to Gesurun or Jeshurun, and treat it as a compound
derived from Egyptian, it contains the seat (Hes or Kes) Har, the
ten and UN or Nu, the fellow-males, and J eshurun, as place, is the seat
of the ten fellow-tribes.
We are told" The Geshurites and Maachathites dwell among the
Israelites to this day." 5 Geshur has the meaning of joining, attaching, bridging. MAKHA (Eg.) is the scales, level, equinox. Now
Taht in Hes-har may be seen in the soli-lunar Hermean zodiac in
the sign of the Crab, the place of the solstiCe in the Ram calendar ;
and it is probable that the Heshar of Taht is the Geshur of David.
1~1:i~ is a region which was subject to Talmai, whose daughter became
David's wife. 6 The Geshurites were among those who were not driven
out by the Israelites, but who remained and mingled with them.
H~s-har is the upper seat, as in the expression, " Sht! ma men Heshar; Tefnut ma men Hes-kar;" Shu in the upper seat; Tefnut in
the lower. 7 Alluding to this upper place or crowri-house of the double
heaven and the four quarters, the Osirian in the Ritual says : " He
has followed Shu, he has saluted the crown, he has taken the place
of Hu, enveloped in the plait which belongs to the road of the sun in
2 Ps. lxviii. 4
Deut. xxxiii.
4 Obelisk of the Lateran.
a Rit. ch. cxxv.
5 Josh. xiii. 13.
6 2 Sam. iii. 3
7 Hieroglyphic text quoted by Prof. Lushington, Bib. A1ck. v. 6, pt. 2; p. 534
1

352

A Boox OF THE BEGINNINGs.

his splendour." Hu was the sun-god in HESHAR, or upper seat. The

Hebrew statement, read allegorically, is this: In forming the circle
of the twelve signs the place of the solstices and equinoxes remained
as in the old Jeshurun, or in the luni-solar mapping out. Whence we
infer that the Geshur of David may be the same as the upper Heshar
of Taht and Shu. Preparatory to the coming of the Deluge, Yima
is commanded by Ahura-Mazda to make a circle of four corriers,l as
a seemly dwelling-place; corresponding to the quadrangular Caer
of the British mythos. But the first circle of four corners was that
of Apt or Khept, made by the Great Bear, whereas the solar circle
was formed by Ptah.
Jeshurun exists by name in the Khordah-Avesta, where it is related
to the four cardinal points, each of which has its Geni. There are four
prayers proper, addressed to the four quarters, although a fifth has
been added, and the fourth is Gah-U ziren. The Zend King in U ziren
is called Uzayeireina. With Uzayeireina are associated three others,
designated the Navel of the waters (ApanmnapAt), Fradat-Vira, the
preserver of mankind, and Daqyuma, the protector of the district. 2
These answer to Moses, Aaron, Hur; and Miriam (as the navel of the
waters). This helps to prove that Uziren and Jeshurun were the
heaven of the four quarters simply, when it was marked only by
the solstices and equinoxes. The chart is that of the bull, lion, bird,
and waterer, the well-known compound type of the four quarters.
The Tamuli of Tranquebar Khuren, or Maid-Ashuren, was a being
of vast stature, who had the horns of a bull and used to intoxicate
himself with wine. He was born near the Mount Meru. 8 This looks
like a form of Shu (Bes and Bacchus) or Mashu inJeshurun.
Jeshurun, then, can be identified with the first circle of four quarters,
in which the reckoning by ten preceded the twelve solar signs. Moses,
Aaron, (or AHARON, Arabic HARAN), Hur, and Miriam are a form of
the Genii of the four quarters. Heron is a name of Sut. Sut is translated
Heron on the obelisk of the Serapeum, Baal-Zephon (i.e. Sut-Typhon)
the later Heroonpolis, was the city of Sut as Heron. Sut was the
announcer and Aaron was the mouth personified. Thus we have Shu
as Moses, Sut-Heron as Aaron; Har as Hur, whilst Miriam represents
the female waterer. This was Amset or Mast in the latest pourtrayal
of the four, but the male Amset is found to have had an earlier
feminine form, the original of which is the wet-nurse, the waterer in
the Hermean zodiac, who is likewise represented by the goddess
Uati, in the fourfold ram-type of the four corners. 4 These are the
genii of the four quarters, and the four stars in the square of Ursa
Major. Sut (Aaron) answering to TUA MUTEF, the jackal-headed;
Shu (Moses) to HAPI (the earlier Kapi). Hur (Har) to the Hawk1

2 Bleeck, A vest. v. m. pp. 15, r6-r8.

Vendidad. Fargard, ii. 97
Bayer, History ofBactria, pp. 2, 3
lnscrip. of Psametik I., :Bi/J. Arch., vol. vi. part I, p. 287,

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 353

headed KABHSNUF, and Miriam to the Dea M ultimammce of the
Hermean zodiac, whose place was taken by Amset.
The first mention of the name of Israel is made when that
of Jacob is changed. 1 In this passage Jacob is elevated to the
status of El, of the Isar, and the children of Israel are immediately named after him. 2 He was then the El of the ten tribes
and the seventy divisions of the celestial Egypt, who became the
father of the twelve sons, twelve tribes, in the character of the
sun-god of the twelve signs.
In the Kabalistic Book of Daniel the Seventy take the form of
seventy weeks, or periods expressed by that number. The great
Kabir Gabriel announces that at the end of seventy weeks the vision
and prophecy are to be sealed, the end will have come with the bringing in of everlasting righteousness and the anointing of the MosT
HOLY. "Know, therefore, and understand (that) from the going
forth of the commandment to restore and to build Jerusalem unto
the Messiah, the Prince, (shall be) seven weeks, and threescore and
ten weeks. The street shall be built again, and the wall." Here
we have the seven, as well as the seventy, that preceded the heaven
(or temple) of seventy-two ~ivisions, in which the young solar god,
the anointed son, was, as in the Book of Enoch, elevated to the
supreme seat. This Messiah is to confirm the covenant with many
for one week, as it is rendered. But this means the covenant of the
number seven, the covenant of Sebek-Ra. or of Iu-em-hept. The
Hebrew Masiach is the Kak or Hak of the Atum triad, who becomes
the Iu-Su. Sebek passed into Kak as the sun of darkness, a form
of A tum. Mas-Iach is Mas-Kak or Mas-hak. Mas (Eg.) means to
anoint, but it also signifies to bring; and the word contains the dual
character of Iu, who brings peace; Iu, the Su of Atum, being the
Masiach or Egyptian Jesus. Hept, the word for peace, also means
the number seven. The Iu-em-hept brings peace with the same
name as number seven, the name of the seven stars. The ark and
covenant are expressed by the same word HEPT, and, in the Book of
Esdras, when the Son Jesus comes, he is to be cut off and the world
is to be turned into the old silence seven days, as in the former
judgments. These seven days are the equivalent of the one week
in Daniel, and both are expressed by the word Hept, peace, number
seven, in the name of Iu-em-hept, who comes and brings this HEPT,
whether called Peace, the Sabbath, or a silence of seven days.
The Jains, who worship Buddha or Menu as the Jain-Eswara, affirm
that during the golden age the supremely happy inhabitants of the
paradise of earth subsisted on the produce of ten celestial trees. 3 The
ten trees are identical with the ten divisions, patriarchs, and tribes
under another type; also the ten trees are equivalent to the Tree of
Ten, the Asherah.
Gen. xxxii. 28.
VOL. II.

,1

v. 32

As. Res. v. ix. pp. 257-8.

A A

354

BooK

oF

THE

BEGINNINGs.

Further, it has now to be suggested that the "Book of J asher"

constituted the especial Scriptures of the Isar oi Iasharim in J eshurun,.
under the lion-gods, Mau and Shu, Moses and Joshua, who
were represented by the two lions of Judah, in the astronomical
chapter, 1 the old lion and the young one, just as the dual liongod, Shu-Anha.r, is called Young-Elder. David taught them the
"Ode of the Bow." This was written in the "Book of }asher."
The bow is an ideograph, and represents the circle and a cycle of
time. Drawing the bow is figurative for making the circle and
typifying a cycle of time ; hence the "bow of Seb." The first bow
was drawn by the genitrix ; this came full circle in the cycle of Gestation, hence the bow of N eith, and the arrow of the goddess Seti.
When the bow of time was drawn by Pawin Parne, it was the bow of
the Great Bear, the oldest form of the genitrix and cycle-maker in
heaven. In various versions of the solar myth the hero-son is made
manifest by his power to bend the bow of his father. This feat
can only be performed by the one who is predestined, though
obscured and unrecognized. The bending of the bow is the symb0l
of turning the corner at the place of the winter solstice, where
the life of the old sun ebbed low and his hands relaxed, and were
unable to bend the bow or make the curve of return. At this point
the son or successor takes up the bow and proves his divine descent
or royal lineage by drawing it and completing the circle. This
bow, which is made the means of the trial-test in so many legends, is
found at the entrance to the judgment hall of the Two Truths as
the "floor of the door." "I do not let you cross over me, says the floor
of the door, unless you tell me my name.'' " The Bow of Seb z"s thy
name." 2 That is one form of the trial-test ; drawing the bow itself
was another.
The bow is an especial symbol of the lion-gods ; the arrow is a sign
of Shu. "I know the name of M:ltet, his bow is in his hand,'~ 3 is
said of one of the lion-gods. "I am the lz"on-god coming forth with a
bow," says the Osiris, "at the time when the Osz"rz"s sought the Well,
going in peace." 4 In the Hebrew mythos " Joseph is a fruitful bough
by a Well," and his bow abode in strength, and the "arms of his
hands were made strong " when he was supported by the shepherd
of Israel. 6 The bow of Joseph as the solar god was the bow of the
"shepherd of the heavenly flock (Sib-zi-anna or Regulus, the lawgiver, in the sign of the lion), the "shepherd of Israel, that leadest
Joseph like a flock," 6 who in the original mythos is Mashu, the bowman of the solar god. In Assyrian the star of stars, the propitious
star of heaven, is called the star of the bow. The bow in Hebrew
is the Qasheth nrjp of the book of J asher. "Also he bade them
teach the children of Israel the QASHETH.'' The bow is but a
1
4

Gen. xlix.
Ch. cxxxii.

2
6

Rit. Ch. cxxv.

Gen. xlix. 24.

3
6

Ch. xvii.
Ps. lxxx. r.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

355

hieroglyphic figure. The arrow in Egyptian is the Khesr. Khes

(Eg.) means to stop, and turn back at a certain point, and return
by main force, as the arrow from the bow when drawn full-circle..
The Khesrs or Khesarim, as already explained, were the returning
circle-makers and benders of the bow of Seb.
The book of the bow was the book of J asher, and with the K-sound
for the Jad this would be the Book of Khesr (Eg.), the arrow.
The Qasheth (bow) was a particular type of Israel, 1 of Joseph, and
of Ephraim. The great Khesr was Mashu, the bow-man who in
Israel was the king or lawgiver in J eshurun, the heaven of the
Isharim, the ten tribes that preceded the twelve. The present conclusion is that the book of J ashur was that of the astronomical
allegory, belonging to the ten tribes above, whatsoever relations
these may have had on the earth below. The ten books or the books
of the ten would be GASHAR or ASHAR (icil/). The Hebrew commandments remained ten in number, whereas those of the orthodox
Egyptians attained the number of forty-two. The Egyptians ran
their nomes up to the same number, and their sacred books were also
forty-two. A relic of the earlier ten, however, is extant in the
division of these ; the books of the Hierogrammatist (Rekhi-Khet),
those of the Stolites and the prophets, were each ten in number, and
these were the especially sacerdotal books.
The "Sepher of J asher" may therefore be a reference to the ten
books, and these may have been the originals of the commentaries on
the Kabalistic Ten Sephiroth.
The present writer infers that the ancient Book of J asher is not
so much lost as it is distributed and re-written. We know how
Josephus appeals to certain secret and enigmatical Scriptur:es, kept
in the temple, to corroborate his account of Joshua's. miracles. 2
" That the day was lengthened at this time," he says, "is expressed
in the books laid up in the temple." Also there was an ancient book
of days or. chronicles, not now extant, frequently referred to in the
Books of Chronicles and Kings. This was the Book of the Ten Tribes,
and a form therefore of the Sepher of J asher. The present Scriptures
have been written from such originals, which are now and again cited
by name. In the process of re-writing, the celestial calendars and
allegorical chronicles have almost been converted into history. Still
the mythology is there, more or less, and the book of Jasher is not
altogether lost.
The same may be said of the "wars of the Lord," cited Numbers
xxi. 14. "As it is written in the book of the wars of the Lord ; at
Vaheb in Suphah, and in the brooks of Arnon.'' Vaheb in Suphah
has been rendered the Red Sea, but that tells us nothing about
Vaheb. Translators and commentators have been unable to see
anything but the Jiteral Red Sea or sea-weed in the Iam-suph1

Hos. i. 5

Ant. v. I, 17.
A A 2

356

BooK oF THE BEGINNINGS.

whereas the Red Sea is green and altogether free from weeds-which
had to be crossed by the sun or the souls in coming out of Egypt.
It was here in the marshes that Horus was born and Typhon lurked.
It was here the deceased saw the sun re-born " at the thigh of the
great water," at the place of the going forth. 1 Had Vaheb (Jm) been
the word we might have derived it in accordance with the mythos
from Uah (Eg.) to escape; and Eb (Ub), to pass through, against,
in opposition to, or in spite of. That would tell the whole story of
the mythical coming out of Egypt and crossing the Suph. But
certain MSS. were known to Kimchi in which this word was written
":!M'n~ or Jnln~, ATHI-HEB, ATHU-HEB or ATH-VAHEB.
This is a find, for the ATHU is Egyptian, and a name of the
marshes or reedy lakes, the "Suph," of lower Egypt, ranging round
from the Sethroite to the Diospolite Nome as the border of the
Mediterranean Sea. 2 The Kat-en-Atha, or Womb of the Marshes,
was a place near the lake Menzaleh. This name for marshes is
derived from A THU, the rush, osier, papyrus, and other water plants.
Vaheb, read by Uah-eb, to escape and pass, describes the passage of
escape in accordance with the meaning of deliverance assigned to
Jn'n~ in the Targumic MSS. known to Kimchi, and by dropping the
prefix ATHU we have Vaheb simply. By adding it, ATHU-UAHEB
names the well-known locality and imagery of the KAT-EN-ATHA in
the Egyptian mythos.
The Athuaheb is localized in the north, the hinder part, and Suph
in Hebrew means a hinder part ; 3 it also denotes an end, conclusion, fulfilment, as does another Egyptian name (Mehu) of the
north. The Athuaheb-Suph is the marsh, the source of the waterplants, out of which came the child borne on a lotus ; the lake of
primordial matter found in the Ritual, also called the Red Sea and
Pool of Pant. Sufu (Eg.) means paints, colours ; this supplies the
red or paint of the pool.
It is to be feared that Brugsch Bey will have to discover another
route for the Israelites, and this, as marked out by the " ATHU" of his
map, may lead them across the marshes and the Mediterranean Sea.
Not only do we find the mythical source, the Athuaheb in Suph, but
the pool or well follows by name; the well dug by the princes, by the
direction of the lawgiver, with their staves. This is the well, the
Tepht, the Pool of the Two Truths, i.e. the well of Ma-Shu, in On,
or An. As this was the birthplace of Ar (Har) in On, and Ar (Heb.)
is the hero, Ar-n-on, as Egyptian, correctly describes the place of
Har, the Lord, in An, i.e. Arnon, or Arona. As a 'river, ARUNUN
(Eg.) is that of the inundation.
It is not written in the Old Testament what the Lord did for Israel
in' the vale of Arnon, but the Targum of Jerusalem tells us that when
the Beni Israel were passing through the defile, the Moabites were
1

Rz't. ch. xvii.

gyptus A11tiqua, Map, Brugsch Bey.

Joel, ii.

20.

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED.

35 7

hidden in the caverns of the valley, intending to rush out and slay
them. But the Lord signed to the mountains and they literally laid
their- heads together to prevent it; they came together with a clap
and crushed the chiefs of the mighty ones, so that the valleys were
overflowed with the blood of the slain. Meanwhile Israel walked over
the tops of the hills, and knew not the miracle and mighty act which
the Lord was doing in the valley of the Arnon. Thus the miracle
of the Red Sea was reversed.
- In the one case the waters stood up in heaps and were turned into
hills; in the other the solid hills flowed down and fused together,
whilst Israel passed over them as if they were a level plain. How
beautifully the one balances the other! In the one miracle the Red
Sea was turned into dry ground ; in the other the dry ground was
turned into a Red Sea of gore. The hills that rushed together to
make a level plain are a figure of the equinox, to be found in varied
forms of legendary lore.
This book of the wars of the Lord was first opened in Egypt, and
the leaves of it were read upon the starry heavens. The Lord was
one with the God of Jeshurun, whose excellency was seen on the sky,
and the wisdom to interpret the mystic signs was confessedly learned
from the Egyptians. Thus the book was brought into Israel ready
written, and it is the relating of its various narratives as if they
were being then and there enacted upon the ground already named,
according to the celestial chart, which has been mistaken for veritable
histories of the Hebrew people.
We cannot always recover the original matter direct from Egypt,
so scarce is the literature for that purpose; but the roots are all there,
and the Hebrew versions are not the only branches of the subject.
The wars of the Lord were told and re-told in Greece, till finally
made permanent in the twelve lab9urs of Hercules. The Phcenicians preserved the tradition of Hercules as sun-god, and his twelve
labours representing the journey of the conquering sun through the
twelve signs of the zodiac ; the Assyrians in the twelve legends of
lzd ubar, and the British in the twelve battles of Arthur. The wars
of the Lord were described in a work entitled Semnuthz's or Semnoutl,
written by Apollonides or Horapius. 1
Sem (Eg.), is a name of the double plume with which the LionGods crowned the sun. Sem-p-Khart is mentioned by Eratosthenes
as one of the Heraclidce. Sem-p-Khart (Gr. Semphucrates) indicates
the young sun-god as wearer of the sem or double plume called the
head-dress of the two Lion-Gods, 2 whose Hebrew equivalent is
Samuel.
Attempts have been made to show that Mazaroth was the zodiacal
circle of the twelve signs. But this application is unknown to the
Seventy, and the earlier circle of the Great Bear has been overlooked
1

In Tlteopltil. Antz'oclt ad Autolycum, lib. ii. c. 6.

Rit. ch. lxxviii.

BooK oF

THE

BEGINNINGS.

altogether; the circle of Khept and Mitzir or Mitzraim, the celestial

Egypt, the first Sabean-circle in the north, apparently composed of ten
divisions, which were subdivided into seventy. In Mitzr was the
primal house, the birthplace of beginning, and the Mazaroth wen:~ its
signs; these were limited to the northern heaven. The Ten Tribes, the
Isharim, as the Kesharim, date from that quarter ; the ten tribes that
went out into the region called Arsareth, but which is now tolerably
certain to have been Asareth, a modified form of Gazareth. Gazar
means to be cut off, divided, parted, parts, and Gazarah (M,!~) is
the separate and uninhabited land, the place apart, where the Ten
Tribes went. Mazaroth was the circle of the northern stars opposed to the south, or rather a constellation 1 that rose in the north,
which it would do, especially in very low latitudes ; the region of the
earliest observation and naming.
Sir John Mandeville heard, during his travels, that in countries lying
east and north of the Caspian Sea, enclosed among mountains, were
the lost Ten Tribes, "the Yews of the ten lynages that were clepen
Goth and M agothe." 2
There was also a tradition that those who were thus shut up were
pigmies. (iog and Magog a,re the two giants of Guildhall whose
original was Gogmagoth, the giant whose stature was twelve cubits,
and who was a ruling power in Britain before the coming of Brute or
Prydhain.
These legends find a fit place in the mythological allegory. The giant
of twelve cubits is one with the Rapha with six fingers and six toes.
The pigmies in Egypt were the seven sons of Ptah, who, like the seven
sons of Sydik, may be traced to the seven stars of the Great Bear.
The Ten Tribes belonged to the first time, that of the Great Bear,
and the reckoning by ten. This time in one myth is that of the ten
patriarchs and the ten Babylonian kings whose reigns ended with the
deluge; in another, the ten celestial trees; in another it ends with the
destruction of the Giants, or the tower of seven stages built by the
giants. This was the time of ten days to the week in the year of
thirty-six divisions. With ten days to the week there were thirtysix weeks to the year of 360 days.
According to an account given in a papyrus, says Brugsch Bey,s the
division of Egypt into thirty-six nomes rests on a particular view
which connected the terrestrial division into nomes with the thirty-six
ruling houses of the heavens in astrology; that is with the thirty-six
Decans of the zodiac. In the celestial Khebt, as in the terrestrial, the
first nome-in this case that of the first ruler-was dedicated to the
goddess of the star Sothi~. The archaic Babylonian ideographic
sign of a month represents it as three times ten days, and thus carries
on visibly the week of ten days.
1

2 Ch. xxvi. 319-324.

Job xxxvii. 9
3 Ht'story of Egypt, Eng. Ed. p. I 5, vol. I.

'

AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED. 359

The Chinese have their thirty-six heavenly spirits called ThienKong-Sin in the Amoy dialect, who are used as messengers by the
Supreme Being. The residence of such spirits is said to be especially
in, or near, the constellation of the Great Bear. In the Egyptian
Ritual, the spirits of the Great Bear are seven in number, identical
with the seven spirits in the Apocalypse, and the "seven eyes" in the
Book of Zechariah.
The" Book of Judges" is that of the primordial seven, the seven
princes, the Shepht, a form of Hept (Eg.) for No. 7 This yields
to the slightest pressure in applying the hermeneutical principles
of the Kabala. The Shepht, or seven, were earlier than the lunar
regime; they belong to the mythical time of the JEBUSITES, who
dwelt in the Mount, and built the city afterwards called Jerusalem,
the city of David, the moon-god (Taht). C.tll from t:l:J.I is the equivalent of KHEPSH (Eg.), the hinder part north, the region of the Great
Bear, the seven gods, Elohim, Princes, or Shepht, and the J ebusites are
the Khepshites, the later Kushites named from the region of the
Seven. The Shept of the monuments and the "Judges" of the
Negroes date from this beginning. Hencethe word Shepht in Hebrew
means to divide, separate, split off, just as the one divided into the
seven, and the seven is one in the Sept. Shepht also means language,
Kheft having been the primordial Word, and Deborah of the Judges,
or Shepht, is the Word of the Shepht, the ancient genitrix, the _
mother in Israel. With the seven we find the seventy sons who rode
on "threescore and ten ass-colts," 1 the Typhonian types of the seventy
divisions, ruled and governed by the Seven. The celestial Mitzraim
and Mazaroth have left their witnesses aloft. The star Mizar is still
to be found in the tail of the Great Bear, and near it is a small star
not one of the seven, called ALCOR ; this, according to Humboldt, the
Arabs name " SAIDAK," a word taken to signify test or trial, because
they used it as a test of the observer's keenness of sight. Saidak is
Sutekh, and Sydik the father of the seven Kabiri, and Melchizedec.
The star Saidak and the seven constitute the constellation of SutTyphon in Mesru, Mitzraim, or Mazaroth. From this Mes-ru came
the name of the pigmies, the wee folk, and of the mount, high place,
elevation, as Mitzar, a poetical designation of a mountain in the Holy
Land ; the hill Mizar. 2 This was the mount of the first oldest
birthplace. in the northern heaven. The north is identified with
-M'zar in the lJ11fO of Job. 3 This Mesru, Mestru, meaning mouth
of 'birth, is definitely marked by the star Mizar in the Great
Bear's tail; and this was the celestial Mitzraim, or Egypt of the
astronomical reckonings before the names were applied to Egypt
in Africa.

This can be followed in the eS:hatological phase of the Ritual, where

Jud. xii.

14.

Ps. xlii. 6.

xxxvii. 9

- -

--~' -~---

--

-, c .

-~-

BooK OF THE

BEGINNINGS.

the seven cows or Hathors are a form of the seven of the Great Bear,
in which is found the coffin of Osiris, z".e. the place of re-birth ; and
the first of these seven is named the HAT-KA NEB-TER, or the imagehouse of the entire lord, z".e. of the Horus or soul, in its two halves
which were united in the Meskar of new birth. It was here that the
earthly Horus was refashioned in his heavenly likeness, and made
whole.
In this birthplace of creation in space and initial point of motion
in time, we shall find the seven, the ten, and the thirtysix-the
number of patriarchs who in one of the lists are seven, in the other
ten.
In the genealogy of Genesis, 1 seven sons are derived from Mitzraim
which has been identified in heaven and on earth as the outlet from
the birthplace, the Egyptian Mest-ru. The genitrix and bringerforth in this region was the goddess of the Great Bear, of the seven
stars, seven Rishis, Kabiri, Hohgates, Princes, Elohim, or Patriarchs,
and it is now suggested that the seven called the Ludim, Anamim,
Lehabim, Naphtuhim, Pathrusim, Casluhim, and Philistim, were
likewise named from the seven of the celestial Mitzraim, Khebt
or Khepsh.
The Ten are typified in the ten Tribes, ten Patriarchs, ten days
to the week, ten months to the (Roman) year, ten moons of the
Marquesan Poni, or year; 2 the thirty-six in the Chinese Thien-kongsin, and the thirty-six divisions in the celestial and terrestrial Egypt ;
whilst the Great Red Dragon of Revelation, the beast with seven
heads and ten horns, whose tail drew to earth a third of the stars
of heaven, is our final figure of the ancient Mother, and the ten
signs of the Isharim in Mitzraim, the Meskar or Mazaroth.
Probably, indeed apparently, very few of those who came out of
Egypt could have understood the real purport of the writings carried
off from the temple of Heliopolis ; -and, as these died out, the Jews
of Palestine became more and more a people without a clue to their
own Scriptures, so the true mythos was lost to the Rabbins of the
Haggadah on the one hand, and, on the other, it was restored as history
under the renaz"ssance of Ezra.
In reading this sketch of the phenomenal origin of the Hebrew
divinities, it should be borne in mind that only such matter can be
introduced as is absolutely necessary for the purpose of comparison.
Ch. x.
The" Typology of Time and Number" will be setforth hereafter; but it should
be noticed that the Marquesans have a year, revolution, cycle, or period of time,
called a Poni, consisting of ten Moons, the ten lunar months of Menat. These,
together with an inundation, would, in Egypt, make a solar year. The present
writer, however, conjectures that this reckoning was based on the ten moons of the
female period, in a land above the inundation of the Nile, and in a latitude where
the Great Bear, the Dipper, dipped low down in the north during three months,
the fact, as well as the three months' inundation, being registered for us in the
three water-signs.
I

AN EGYPTIAN DYNASTY OF HEBREW D-EITIES IDENTIFIED.

361

The ground is here but roughly broken, that has to be gone over
again and trodden until we can finally find a new, a smooth, a permanent path.
It has now been shown that Egyptian was the Jews' language;
and held on that account to be the sacred language, the language
of the hieroglyphics, symbolism, the myths and the gods. The
symbols go with the vocabulary, the myths with the symbols,
the deities with the myths. There is no new creation to be found
in the most ancient Hebrew writings, language, imagery, allegories,
or divinities. They are wholly of Egyptian origin, to be read by
Egyptian, to be interpreted and valued as Egyptian of the Typhonian cult. The Jewish new departure and development were made
with the oldest of all material. Only because that which is found
within Egypt has been looked on as mythological, whereas the
same matter out of it has been held to be historical, was it possible
to assert that "neither Hebrews nor Greeks borrowed any of their
ideas from Egypt," 1 which includes a double condemnation of the
historic interpretation.
By the aid of Egyptian mythology we shall reduce the mistmagnified figures of the Jewish writings to their natural dimensions, and when the cloud has been dispersed by a gust of freer
breath and fuller life, Egypt will become visible again, and the
natural heavens will once more show clear blue by day and starry
azure by night. It is only by removing these allegories back from
earth to their native heaven that we shall ever gain the proper -dis-
tance and detachment for seeing how and why it was that the
universal gaze of mankind in many lands has been fixed on them
in awe and wonder, instead of our having to suppose that the worldwide veneration was elicited from certain assumed historic facts
that happened to an insignificant people afterwards known as the
] ews of ] udea.
The truth is that the later men overheard the innocent prattle
of the early childhood as it bahbled of heaven and the angels, the
gods and the mighty ones, the Messiahs and Saviours, and, through
not knowing the simple nature of the primitive mind, matter,
and mode of expression, they have mistaken these utterances for
something supernatural, mysterious, awful, divine ; the oracles of
Revelation, and the personal utterances of the very God himself.
During many centuries these writings have presented a problem
so perplexing that it has been unparalleled in causing mental aberration and crowding the lunatic asylum of theological literature, and
their expounders have been explaining what they did not understand;
trying in vain to found eternal truth upon grounds which science has
day by day demonstrated to be for ever false. For these expounders
1

Renouf, Hibbert Lectures, pp. 243-4.

BooK

oF

THE

------- ---.

~
...

BEGINNINGS

of the ancient fragments, whose beliefs .are based on legends which

have been made to lie, the day is at hand for what the Egyptians
termed the "weighing and valuation of words," and the ignorant
upholders of the long misrepresentation of the ancient meanings,
these blinded leaders of the blind, await their judgment and award;
but, as it is with the uninitiated in the Ritual, there is no resurrection
for them. Theirs was the past of fable and falsehood ; they have
no part or lot, and their teachings will find no place, in a future or a
faith that is solely founded on the facts that are eternal.

-:~ ,..;;._.,.-~~~""~"''..-~~

II

SECTION XVIII.
THE EGYPTIAN

ORIGIN OF

THE JEWS TRACED FROM THE

MONUMENTS.

"Nowhere do tlze itzscriptions contain one syllable about the Israelites." 1

That is the point:blank assertion of one of the foremost transcribers
from the monuments, who is also a devout Bibliolator. It is perfectly
true that they contain nothing direct for those who accept the Book of
Exodus, and who think to find in Egypt a couple of millions offoreigners
called "Israelites, Hebrews, or Jews, as an ethnological entity entirely
unknown to the Egyptians themselves. It was useless seeking for
the Israelites on the monuments until we could get somewhat clear
of the astronomical allegory, with its- Egyptian myths turned into
Hebrew miracles; its gqds and leaders of the wars in heaven converted
into historic personages.
The Hebrew . Books of the Genesis, Exodus, Numbers, Joshua,
and Judges are invaluable as a virgin mine of mythology ; they are
of the utmost importance as an aid in recovering the primeval types
of Egyptian thought, which, in turn, will interpret the Hebrew
writings and permit of their being understood, as they never have
been, and never could be apart from their original purpose and
manner of setting forth. For the Hebrews, who collected and
preserved so much, have explained nothing. There is evidence
enough to prove the types are Egyptian, and the people who brought
them out of Egypt must have been more or less Egyptian in race, and
of a religion that was Egyptian of the earliest and oldest kind.
Undoubtedly there is some very slight historic nucleus in the Hebrew
narrative, but it has been so mixed with the myth that it is far easier
to recover the celestial allegory with the aid of its correlatives tl}an
it is to restore the human history.
Josephus lets us know ,how the history was composed in accordance
with the mythos. When recouttting one of the. Mosaic miracles he:
observes, "Now as to these matters, every one of my readers may
think as he pleases;. but I am under a necessity of ~,:elating this
1 Br.ugsch, H. of E., vo!. ii. p. 99 Eng. Tr.

A BooK oF THE BEGINNINGs.

history as it is described in the sacred books," 1 that is in the-writings

which were considered divine because they did not relate to human
events.
If, as Bunsen asserts, History was born in that night when Moses
led the people out of Egypt, it must have been still-born, and no
Hebraist or Egyptologist has ever been able to determine the
date of birth. The monuments tell us but little of all that the
Christian world has made such a fanatical fuss about. Egypt has told
us nothing as yet, except that the Jews were indiscriminately mixed
up with the Hekshus and Typhonians.
English Egyptologists might be named,-not such however as
Dr. Birch, the soundest and profoundest of them all,-who have gone
into Egypt and perused its monuments with the Bible for an i"nfallible
hand-book, asking everybody and everything if they knew of such a
person as Abraham (he who taugR.t the Egyptians astronomy), or
Jacob and his twelve sons, who went down there and grew into a
multitude two millions strong ? or a Pharaoh, who was drowned in the
Red Sea ? or a Solomon, who married the daughter of a Pharaoh ? or
the universal death, in one night, of the first-born and flower of every
family in Egypt? or the ten plagues? Surely they remembered the
ten plagues, and the inferiority of the Egyptian gods to those of the
Israelites, demonstrated by their inability to produce lice? 2 Yet so
positively do the monuments deny all knowledge of these and many
other things devoutly believed to be historical, that we may almost
expect the imperturbable Sphinx to shake its head in stony negation.
Brugsch .Bey has spent much valuable time in attempting to
establish the history of the Exodus according to the mythos; but
Hebrew history cannot be satisfactorily made out of Egyptian myth,
and the monuments in answering for the myth refuse to corroborate
the history. Hence the statement, "Nowhere do the inscriptions contain
one syllable about tlze Israelz'tes."
The Hebrews never were in Egypt in the current sense; never were
other than a portion of the "mixed multitude" congregated in the
Tanite, Sethroite, and Heliopolitan Nomes ; a part of the people
named and execrated as the FOREIGNERS, HEKSHUS, AAMU, APERU,
MENAT, FENEKH, or AATI, whose Egyptian designations will not
determine their ethnology.
As the latest results of ceaseless research it appears that the
Hekshus times and ethnology are just as indefinite. It is now admitted by Egyptologists to be absolutely impossible to ascertain
from the monumental records when the so-called Hekshus period
began, how long it lasted, or at what date it ended. Here,
however, the LACUNJE of the monuments are supplemented by the
indefiniteness of the Hekshus name.
According to M de Rouge, the Hekshus rule extended to 2,017
2 Ex. viii. I 8.
1 Ant. v. s, 2.

TnE

EGYPTIAN

ORIGIN

OF THE jEWS.

365

years; whilst the art-remains of the Hekshus periods discovered by

Mariette in his excavations are not Assyrian, not Phcenician, never
foreign, nor anything other than Egyptian. As to the Hekshus
names, Dr. Birch has remarked, " They unfortunately throw no philological light on their origin. They are neither Semitic nor Aramcean,
and would, except for other considerations, pass for good Egyptian
Pharaohs. They (the Hekshus) did not disturb the civilization." 1
The final explanation is that the names and their bearers were
Egyptian, and that the Hekshus reigns do not necessarily denote the
conquests of Egypt by the foreigners, except in the religious sense.
The leaders of the religious revolt were within the land and native to
it; howsoever mixed the multitude of their followers. Herodotus
affirms that the Ionians and C~rians, whom he places in the time of
Psammitichus, but who may have also belonged to the Tyrian camp
at Memphis at an earlier period-were "the first people of a different
language who settled in Egypt;" and when brought to this test, the
"different language " of the invaders does not appear in Egypt as the
result of the Hekshus rule. The common notion of the continual
conquest of Egypt by the Hekshus kings, considered to be the
rulers of foreign races, is almost entirely wrong. It is wholly wrong
in the beginning and only partly right in the end. There has been
the greatest difficulty in the minds of Egyptologists regarding the
statements that the proud and powerful empire of the Pharaohs should
be continually overthrown and found prostrate at the feet of wandering nomads and tribes of herdsmen and cattle-keepers ; nor was it
true in the sense generally accepted.
According to the new reading of the data now offered, the Hekshus
are not the ethnological enemies and invaders of Egypt, as they have
been considered hitherto. The Hekshus were identical with the
Shus-en-Har of pre-monumental times; their cult was indigenous and
primeval, and had never ceased in the land, although it had been
frequently or partially suppressed. For a period, anterior to Mena, of
13,420 years, a date often 1nentioned in the inscriptions, they had
worshipped the god Har, whether as Har-Sut or the Har Sun; the
peculiar iniquity of their cult consisting in the god being the Son of the
Mother, the oldest genitrix who was Taurt or Typhon, whereas the
Osirians had established the divine fatherhood, and adored Osiris
or Amen-Ra as generator. The duad of the mother and child had gone
forth over the world as Sutekh and Astarte of Syria, Duzi and
Ishtar, the Phcenician Baal and Asherah, Hebrew Moloch and Khivan,
British Hu and Ked, and many more that need not be named here as
the subject will recur again; this duad in earliest Egypt was SutTyphon.
The beginning of mythology with the mother and boy is
universal, and still survives in the Virgin and Child of Rome. . The
1

Rede Lecture, pp. 23, 24, 1876.

A BooK oF THE BEGINNINGS.

sonship preceding the fatherhood sheds a light on the remark made
by Proclus in his commentary on Plato's "Parmenides," who says that
in accordance with the theology of the Greeks "even ] upiter and
Dionysus are styled boys and youths." The first boy and his mother
were Sut-Typhon. Apt, Khept, or Taurt is designated the "great
one who has given birth to the boy, companion of the great one who
resides in Thebes, the great mother of Kamutf." 1
Those who repudiated and degraded the old mother still continued
her type, or brought her on under other names. As evidence that she
was prior to and was converted into Neith, the great mother, it may
be pointed out that the sign read HAT-NAT, the House of Neith, wa,s
frequently read HAT-KHEB, House of Kheb, who was the Hippopotamus goddess.
The old genitrix Ta-urt became Hes-Taurt or Isis-Taurt, the cowheaded, whence 'Ashtaroth ; and in the Samaritan Pentateuch 2 AsHTAROTH-KARNAIM is rendered by ~~),i' ni)!)V (GAPHNEITH QARNAIM),
in which we have both Kheb and Neith, as in the goddess Hes-Taurt
and as in the two names of the abode, the birthplace. On the granite
altar of Turin 3 we find "ISIS IN P AFET '' or P A-AFT. Fet or Aft
signifies the four quarters, and Pa is the house, Pafet the abode of the
four quarters, which, as the Aft, Apt, or Abtu, was the place of the
re-birth. This not only belonged to, it was personified by, the more
ancient goddess Aft or Apt, the hippopotamus-type of the abode.
With this PAFET may be paralleled the Gaelic P ABAIDH. 4
The old Typhon is designated the "mother of the fields of the
Aah-en-Ru," i.e. the first creator and establisher of the heavens, and
the "Resident of the Abode of the Bier" (in Ursa Major) ; and in the
astronomical ceilings of the Memnonium of Thebes, and the temples
of Esneh and Denderah, she is placed at the northem centre as
the mother of the revolutions of the heavens, close to the cow Mehur,
who gave birth to the sun. This addition of the cow Hes, as the
solar (earlier lunar) genitrix, shows the addition of Hes to Taurt,
whence Hes-taroth or Ashtaroth. At Ombos, Taurt and Sut-N ubti
were the deities presiding over the months. Taurt is called the
resident in the piUre waters belonging to the abyssal heights of
heaven, and regent of the gods. 5 Taurt is also visibly continued
as a goddess with the eye on her head, as prototype .of Meru,
Tefnut, and others. She is visibly changing from the hippopotamus
to the human form, and is pourtrayed as beauty and the beast in
one image.6
She bore the first Ar, Har, Bar, or Baal, the son. Har, as her son,
was the earliest of the Pharaohs and not Ra. There are Pharaohs on
the' monuments before the introduction of the name of Ra. The name
1

.81rch, Gall. 41.

Pl. 2, col. 6, 1\ne r, Bib. Arch. vol iii. part i.
Birch, Gall. p. 41.

Gen. xiv. 5
' See v.ol. i. p. 24::!,
G Wil';:. pl. 32.
2

THE

EGYPTIAN

ORIGIN

OF

THE JEWS.

367

of " Pharaoh" is derived from Har, the son of the mother, who, as
Neith, earlier Typhon, gave birth to Helios, and not from Ra at all.
The Har sun is constantly appealed to in contradistinction to Ra.
"I served the Horus (Pharaoh) in his house," says the servant of a
Pharaoh.1 The Har being before Ra,-we know of the introduction
of the first name of Ra on the monuments,-and the earlier son being
the Har (Horus) sun, the son of the mother and later Ar-Hes (Osiris),
it follows that the first Pharaohs, Mena, and others, were founded on
the Har. They were assimilated to the sun as Har-Makhu or the still
earlier Sut-Har, and the Pharaoh was P-Har-Iu, the double Horus, or
Horus of the two houses, who first appears as Sut-Har.2
There was an evil fact to face in the name of Sut-Har, as it identified the dog. In Coptic Sii (en) Hor, the star of the dog, is the name
of the dog-star. This is the Egyptian Uhar for the dog. Uhar implies Khuhar, and shows the dog to have been the earliest Khart or
Har, the son of the mother. Such origines were annoying after the
animal types had been made human in mythology and divine in
eschatology ! The Pharaoh may have become the Har, and later
Ra of the two solar houses (Iu), or the great house, as rendered by
de Rouge, but primarily the Pharaoh, was the Har-Iu, the coming.
son of a twofold nature, and of the Two (lu) Houses. This was
the Har of the Shus-en-Har and the Bar or Baal of the Hckshus,
whether worshipped within Egypt or out of it.
The rulers of the Shus are called Heks. The Hek was an Egyptian regent and governor. The Hek-Taui was prince of two worlds.
This Hek, as prince and regent, shows the title was founded on the
sonship which preceded the fatherhood. The god Hak, a form of
Harpocrates, proves the type and identifies the child of the mother
solely, brought on as Har, the elder; Har, the child. The Hek-Shus
were the worshippers .of Hak, who survived as one of the Tum Triad,
the still earlier Kak, god of darkness, or, the invisible being when
eschatologically rendered, the Amen of the Hekshus.
A striking illustration of the Typhonian origin or relationship of
the god Atum is cited by Renouf, without mentioning the monument.
The four names of Sut, as god of Senu, Sut of Uau, Sut of Un, and
Sut of M uru, are all-clustered together in one inscription C].S children
of the g.od Tum. 3 That is, when the solar fatherhood was established
in Atum, Sut, the son of the genitrix, was given to him as the son of
the father in a fourfold local form. Also the twin lion-gods assume
the type of Sut-Horus when they are the supporters of Atum-Ra.
The tombs of the kings at Thebes, those in the valley of Biban-elSharpe, Eg l11scrip. pl. 106.

It should be explained that certain names of the gods are only epithet-titles ;
such is that of Har-Makhu, the first form of whom was the star-goi of both
horizons, as Sut-Har, and the late3t, the solar deity, Aten or Atum. The title of
1-Iar-Makhu is even applied to the planet Venus, as star of the double horizon.
3 Hibbert Lectures, p. 84.
1

BooK OF

THE

BEGINNINGs.

Muluk, are filled with imagery that connects the cults of Atum and
Sut-Typhon, particularly the tomb of Seti I., the devoted to Sut; the
one god of the Two Truths being represented by Tu_m and the
goddess by Ma. The typology in these tombs is so entirely unique,
so different from the imagery found elsewhere, as to have arrested
and repaid profound attention.
The golden age of mythology was the time of Sut, who, as-the
Renn, the Child-god of the ancient mother, gave the name to
Saturn ; the first period of existence in Egypt is the golden age,
and to that we owe the world-wide tradition of the age of gold.
Sut-Nub is the golden Sut, and in consequence gold became accursed
in the Osirian religion, because of its Typhonian relationship. In
the representations on the monuments from remote antiquity gold
was already tarnished and considered at least a root of evil, on
account of its symbolical character. Plutarch tells us how at the
feast of the sun the worshippers were prohibited from wearing gold.
Sut was the primordial manifester of the Seven in Smen. Sut was
the scribe of the antediluvian Stelae in the Karuadic land. The
Papyrus collection of receipts for curing leprosy in the time of
King Sapti, the fifth Pharaoh of the first dynasty, was inclosed
in a writing-case under the feet of Sut (Anubis), who was thus
acknowledged to be the lord of divine words, the divine scribe who
preceded Taht.
A very early inscription contains invocations addressed to the
Anubis of six different localities, i.e. Sut, in a sixfold form, considered
topographically.
In the Egyptian Ritual the god Sut takes his turn with Horus as
purifier of the soul. 1 He is "god of the house, belonging to his
houses, who informs the Bennu (a type of the resurrection) of the
things of the gate." 2 "The great one shining with his body as a god
is Sut, for Taht faces those who are among them in that band." 3
This is possibly as the Sah u constellation, Orion. In_ the magical
texts 4 SuUs the creator, god ; " Thy father is Sut ; thy mother is N u ;
they vivify thee."
The chief sign of Nunter (Nuter) is the stone Adze, one name of
which is Anup, and this is a name of Sut, god of the dog-star, the
opener of tpe year. Sut was likewise called the opener ; the adze
being a type of the opener. In this instance the likeness or type
(Nun) of time (Ter) is related to the opener of the year in heaven, to
the birth of the child (Nun) and to the inundation (Nun), as the
Nunter, or Nnuter. Sut gave his name to the south (Suten), and royalty
was named after him in the image of the sonship. King Kufu, of the
Fourth Dynasty, is a representative of the god Sut as the son, HarSut, who was probably the god of the Shus-en-Har for thousands of
years before the monuments begin for us.
1

Ch. xvii.

Ch. lxiv.

Ch. lxxxiii.

Bir7h, p.

20;

Records, v. 6, 126.

THE EGYPTIAN ORIGIN OF THE JEWS.

369

Sut-Typhon was the divinity of Ka Hebes, the ele'(Tenth Nome

in Lower Egypt, and the Sethroite Nome bears the name of Sut.
Sut is one of the gods worshipped in the time of King Pepi, of
the sixth dynasty, and occupies the place of Horus the son, with
Osiris, Isis, and Nephthys. He appears twice on the same monument, and in each case the name has been partly erased. Taurt,
whose name follows that of Sut, was worshipped as Kar-tek, the
Spark-holder in Pa-tek, the place of sparks ; another goddess,
whose name stands next to hers on the same monument, being
that of KAR-TES, of PA-TES, the Flint-holder in the place of
Flint-Weapons. 1 TES, the name of the flint, also denotes the soul
of self, and was continued as a title of the genitrix. Tuot, formerly
Tuphium, repeats topographically the "Taht formerly Sut" of
the Ritual. It was here that Wilkinson copied a divinity, from
whose head project the two ears of the ass or fenekh, which are
Typhonian. 2 These identify the figure with Sut, even though he
has no name and his legend has been erased. The Tuphium
is the maternal abode of Sut, the son.
There was a god, Sebt or Sapt, the full form of his name being
Sebti. He is blended with Har of the East in Pa-Sapt-Har, the
temple of Sapt-Har, apparently the pyramid-temple at Memphis.3
This deity was depicted as a hawk with two upright feathers on his
head. These equate with the two feathers of truth on the head of
Sapt.4 A pyramid also is one of his signs, and this reads Sapt or
Sapti. Sapt, with the pyramid or triangle determinative, was copied
by Wilkinson. 6 He is so little known that he has been called a
foreign god. But the pyramid is the sign of Sebt, as Sothis, the dogstar, and the two are connecting links between Sebti and Sut, and Sebti
or Sapti is a form of the ancient Sut. The combination of Sut and
Horus is well known, 6 and it reappears in this Sapt-Har, of the temple
pyramid of Memphis. The Anubis-Jackal, which is also the symbol of
Sap, serves to identify that divinity as a continued form of Sut-Anubis.
As Sut is the earliest divine son, so Typhon, Teb, or Kepis the primal
mother, who gave birth to the boy; TAURT being one of her titles.
Aphroditopolis, the capital of the tenth Nome in Upper Egypt, was
the earlier TEBU ; Aphroditopolis, the capital of the twenty-second
Nome, was TEP-AH; Apollinopolis Magna, capital of the second
Nome, was TEE. These are all in Upper Egypt, and each is named
from the old genitrix.
APET, near Luxor, a principal quarter of Thebes, bears the name
of the ancient mother, who personated the earliest Apt or Teb, the
Crib or' Ark of the divine child. On a Memphian tomb of the
Granite Altar of Turin, pl. 2, col. D, lines 5 and 6. Birch.
Vol. v. pl. 46 A, part vi., or the Head of a Gryphon. See Pierret, PantMo1t
Egyptien, p. 48. Paris J881.
a "Pa-supti," De Rouge; Brugsch, Geogr. i. p. 32 ; Rec. of Past, ii. 101.
6 See Pleyte.
4 Rit. ch. xvii.
5 Vol. v. p. 65.
VOL. II.
B B
1

370

A BooK oF THE BEGINNINGS.

Fourth Dynasty a lady is named TEBT, the female hippopotamus,

and is therefore the namesake of the Typhonian genitrix, the mother
of Sut.
APT, the reduced form of Khept, supplied the Egyptian language with its type-word for the angel, the messenger, especially
the messenger of divine vengeance in the Book of the Dead. AP
means to manifest, declare, announce, make known openly, and
Apt is the feminine manifester, the angel or messenger who was the
"LIVING WoRD," as goddess of the: Great Bear, and of the fourfold type combining the hippopotamus, crocodile, Kaf monkey,
and lioness.
The goddess Khut (a modified form ofKhept) and Har-Khent-Khuti,
were the deities of Athribis (Ha-ta-hir-ab), capital of the tenth Nome
of Lower Egypt. These were the oldest great mother and her son.
The goddess TuT or Doon, 1 who was the mother of the great circle of
the gods at Abydus, bears a name worn down from Tept. The same
name is found in DIDO, the Phcenician Astarte, who can be traced to
Isis-Taurt, or Hestaroth.
Enough to show the origin and continuity of Sut-Typhon in Egypt,
where the worship never ceased, however much it was suppressed.
Few more precious relics of the past have been left to us out of
Egypt than the account of Isis and Osiris assigned to Plutarch. In
this he observes:-" We have also another story told us by the
Egyptians : how that once Apophis, brother to the sun, fell at variance
with Jupiter, and made war upon him; but Jupiter, entering into an
alliance with Osiris, did by his assistance overthrow his enemy in a
pitched battle, and afterwards adopted him (Osiris) for his son, and
gave him the name of Dionysus."
. "It is easy to show," says Plutarch, "that this fabulous relation
borders also upon the verity of physical science." It is so without
accepting his explanation.
One has to feel again and again that the matter is Manetho's, with
added explanations. The present story is that of Sut-Horus, the god
of the sun-and-Sirius cycle, who unites the ass or gryphon-headed
bird with the solar hawk, in a brotherhood of Sut and the sun. Sut
is the later Apophis, the Sut-Apehpeh of the monuments, the SutHar of the Shus or Hekshus ; the Har-Sut of the inscription of Kufu.
The history of religion in Egypt and of the Egyptian origin of
Sut-Typhon is bound up with this story. ' It rightly relates the
quarrel which rent the monuments, as being that of Sut-Horus (Sut
as brother of the sun), and the Egyptian Amen-Ra, who was identified
by the Greeks as Jupiter Amen, also the alliance of the Ammonians
1 DOOD. This modified form of Tepht appears in the English "Dud's-Well,''
the Tepht being the Well of Source, identical with Dyved. A festival called the
DIUD feast, held in the reign of Mary, is recorded thus : "On the 19th o/ uctober,
1566, Walter ilfacwalter beand callz't and accusit o/ halditzg ane I doll fez'st, called
the Diudftist."-Halyrudhous, K.S. R., 19 October, 1566, vol. i.

THE

EGYPTIAN

ORIGIN

37I

OF THE JEWS.

with the Osirians against the followers of Sut-Har, of Sutekh, of

Sebek and the ancient genitrix Typhon.
Again he says: "They tell us that Typhon (Sut) made his escape
from Horus in the shape of a crocodile." 1 This shows the passage
of Sut into .Sebek, when Sut was separated from Har, and Sebek
personated the solar Ra. In consequence of this quarrel and divorce
of the sun and Sut, and the adoption of the crocodile type, he says
there was a continual custom in the town of Apollo (Har) for every
one on a set day to eat some part of a crocodile.
There has never been so good a history of what occurred in Egypt
as this, which is recovered from the mythology.
The Shus-en-Har did not cease with Mena, and the monuments of
Egypt are figuratively rent from bottom to top with the convulsions
of two theologies contending for the supremacy; whole dynasties
being effaced from the records because they were the maintainers of
the ancient Typhonian cult, the worship of the starry mother and
son. Shus-en-Har, disk-worshippers or Hek-Shus, have all one
meaning when interpreted according to the theology.
Kufu, the founder of the Great Pyramid, was, according to my
reading of the ancient tie sign found on his _standard, 2 and in the
inscription referring to the Sphinx, "a living Har-Sut," i.e. he was
assimilated to the divinity Sut-Har,-Sut, the son of the old genitrix.
Khept had been modified into Hat (har) as the current type, but she
represented the goddess of the seven stars, Hathor's seven cows, and
he, the king, was her living son Sut. He was the "bull of the cows."
It was the religion which caused the bad repute of Kufu in later times
among the Osirians, as reported by Herodotus, who says: " One
hundred and six years are reckoned (for the reigns of Kufu and
Kefren), during which the Egyptians suffered all kinds of calamities,
and for this length of time the temples were closed and never
opened. From the hatred they bare them, the Egyptians are unwilling to mention their names, but call the pyramids after Philition,
a shepherd, who at that time kept his cattle in those parts." 3 In this
version the Hekshus king has become the later Shasu, identified
with the graziers.
Philition probably contains the equivalent of P-har-iu ; the plural
being written with the alternative "ti." P-hal-ti would be a form of
the double Horus, who constituted the earliest Pharaoh founded
on the Har sonship. The same root, as Al, enters into the name
of Palestine, Philistines, and Pelasgi.
The Shus-en-Har were looked upon as temple-closers and enemies
of the gods, because they only worshipped the duad of mother and
son, and were the nearest approach to monotheists in the past.
That is, they did not develop the early typology of the astronomical
allegory or carry it into the eschatological region of thought. They
1

Of Isis and Osiris.

Lepsius Auswahl.

B. ii.

128.

B B 2

372

BooK

OF

THE

BEGINNINGS.

remained true to the one god as a male and the son of the mother.
This particular type will be illustrated in a chapter on the virgin
mother and her twin child.
The Shus-en-Har or Hekshus, probably had another return to power
after the sixth dynasty, for there is a huge gap as if their works and
records had been blown out of existence by the avengers who followed
them in the eleventh dynasty. The monumental silence is mournfully eloquent with this interpretation of the facts. The track of the
Typhonians is marked with rent and ruin, but not of their own making ;
they were not the destructives of Egypt. These were the Osirians and
Ammonians, who sought to erase every sign of their presence; the men
who have made of the seventh, eighth, ninth, and tenth dynasties a blank
desert. These were the people who wrecked their monumental history
to get rid of the traces of Typhon ; these, and not the Hekshus, were
the cause of the calamity we have still to deplore.
The Shus-en-Har, the Hekshus, and Sebekhepts were the worshippers of the child and mother as Sut-Typhon, and this was the
cult that became dominant once more at the beginning of the
thirteenth dynasty, which, if the astronomical chronology holds
good, must have been about 2,300 B.C.
As the servants of Sebek, they equate with the Shus as servants
of Har-Sut. The passage, " Remember that thou wast a servant
in the land of Egypt," 1 will in Egyptian identify the Hebrews
with the Hekshus, the Shus-en-Har, the servants. Sebek (Kebek) is
designated the youngest of the gods, and yet at Ombos he was the
oldest form of Seb, or time. He was also identified as Har, the
sustainer of the world. The Har, the youth of the god, was made
manifest by the lamb, the young ram ; the Sebekhept motherhood
being represented as the abode of the lamb. This identifies the
child of the virgin mother when the ancient star-god had been
brought on as Sebek-Ra, in relation to the reckoning by solar time.
He was still the son of the Typhonian genitrix, the old first mother
of the gods. Sut and Typhon were the mother and son worshipped
at Ombos, the shrine of Sebek-Ra. The goddess of the Great Bear
is there distinguished as the mother of beginnings, the abode of birth
and nursing ; regent of the divinities of the Meskhen, the gracious
dandier. It is she who presides over the months with Sut-Nubti,
and is called the ",Living Word." The priest or worshipper of Sebek
(or Sefekh), holds up in front of him a kind of instrument (possibly
musical) containing seven wires, the number of Sefekh's name. 2
In the course of time the followers of this cult grew fewer and
fewer in Egypt, and in the Hekshus revolts against the religion of
the Osirians they found their natural allies in the worshippers of the
mother and child outside of Egypt, who were continually invited
to come over and help them, when they made another rush and rally
-1

Deut. v. 15.

Descript. de DEgypte, v. i. pl. 43

THE

EGYPTIAN

ORIGIN

OF

3 73

THE JEWS.

for the old religion. The Sebekhepts of ithe thirteenth, fourteenth,

fifteenth, and sixteenth dynasties were Shus-en-Har, or Hekshus
in the religious sense, no matter what compound they represented
ethnologically. Their reigns were marked by the customary erasure
of their names from the monuments, and the consequent blank in the
history. How long they reigned is at present unknown, but the astronomical date of 2,300 B.C. for the beginning of the thirteenth dynasty
may possibly lead to a closer computation of the period, and at the
same time shed a little light on the subject of the Jews in Egypt.
The notion that Egypt was always invaded on these occasions by a
foreign race which conquered the people and suppressed their national
existence for hundreds of years together, is doomed to extinction.
These conflicts were internal and caused by the rival religions, the
Shus within were helped by the nomadic Shasus from without, both
being the worshippers of the Egyptian Sut-Typhon, or the Syrian
Sutekh and Astarte.
A tradition,"' extracted by Africanus from the. work of Manetho,
tells us that the Hekshus kings were Phcenicians; that is, the
Fenekh. But the Fenekh is another type-name very difficult to
identify ethnologically. In the inscription of Shashankh I. the
conquered peoples of Edom and Judah are called "the Fenekh,''
and the "Aamu of a distant land." "As to the Fenekh," says
Brugsch Bey, 1 "I have a presentiment that we shall one day discover
the evidence of their most intimate relationship with the Jews." An
inscription on the rock'" tablet of the twenty-second year of King
Aahmes says: "These stones were drawn by oxen, which were
brought here and given over to the foreign people of the Fenekh."
Here the Fenekh are identified by Brugsch Bey as the oldest representatives of the Phcenicians on Egyptian soil. It is easier, however,
to identify the Fenekh as Typhonians than as a foreign race. The
Fenekh, an Abyssinian wolf-dog, was an ancient type of Sut, and
this may have been the determinative of the name in the symbolic
sense. The Typhonians were all treated as foreigners, whereas the
Fenekh as Typhonians would not be named ethnologically. If the
Fenekh are named symbolically they may be Phcenicians, Jews, or
anything else in race so far as the mere sign goes. The Aamu, for
example, can be shown to include various ethnological types. AAMU
became a generic name for the Syro-Aramaic races, and there can be
no doubt of its relation to the Cow, hence the cow-herd or shepherd
was an Aamu. The young priestess of Aamu in the Creation by Ra, 2
is a new form of the cow-headed Hathor, as especial goddess of the
town of the cow, the young Hathor being of the heifer type, the
golden calf of the Israelites. But the name is also a variant for the
unclean and impure, i.e. the Typhonians, which shows the religious
virus, but does not furnish a race-name. The HEMI, as cow, wife,
1

P.

210,

vol. ii.

Pl. B.

24.

374

A BooK oF THE BEGINNINGS.

female, seat, hinder part, helps to identify theirs with the other
Typhonian names. The AAMU were also fishermen who dwelt by
the lake Mareotis, and it is noticeable that these are the Aahti, and
that the goddess Aahti combines the head of the calf with the body
of the hippopotamus, and is a younger dual form of the ancient
Typhon. The AAMU in the Metternich tablet are inhabitants of
the water, determined by a fish and a crocodile.
The name of the Great Mother, as Ashtaroth in Hebrew, has the
meaning of herds or flocks. She was the lady of flocks in the sense
of plenty, the Dame Habond. Ashtaroth ts Hes-Ta-urt, the Typhonian cow, a form of which is found in Aahti. The Aamu were
her herdsmen, cowherds, Shus (servants) or Shasu. They were the
children of the old and Great Mother, whose earlier type was the
water-cow, and later the land-cow. The water-cow of Typhon is a
hidden element in the nickname of the AAMU as the cowherds, the
adorers of the Aa-Mu, who was the old first g<!nitrix. Aa-M u reads
"the ancient mother," and as the A a is the cow, and M u the water, the
Aa-Mu is the water-cow or hippopotamus, the old Typhon, whence
the Aamu are Typhonians from the first. By their types shall we
know them. The general term of the" shepherds" may be rendered
by the Aamu, Shus, or the Menat.
One Egyptian root-meaning of the word MENAT or MENTI is to
go round. The collar goes round, and that is a MENAT. The doves,
swallows, and pigeons wheel round and round, and they are the
MENTI by name; to MEN, as in the Englisn "minnying," being to
perambulate, to go round. The first motion observed, imitated, and
named was that of circle-making. The dove's name answers to Tef
or Teb, whie:h in Egyptian denotes movement in a circle. The
planets and sailors, called BIB-BU in Assyrian, are named as the
goers-ro.und. This going round shows the MENTI were nomadic in
their habits, whatsoever their race may have been; so were the AN,
who have been termed the wanderers.
The Menat are the despised Aat, lepers, pests, the abomination
of Egypt, but not primarily because they were cattle-keepers.
Men is the name of cattle, Men-ment denotes herds of cattle.
But, as with the Shasu, the name has an earlier signification.
These Menat also bore the name of the Great Mother in her
Typhonian form, and were her worshippers. Menat (Menkat) is
the old wetnurse, represented by the breasts, the Egyptian form
of Shadai. Jablonski says : " There was a personification of Taurt '
under the name of MENUTHIS, who was worshipped in a town
of the same name, the supposed wife of Typho." 1 The "wife of
Typho" requires explanation. Plutarch calls Nephthys the wife of
Typho. But there is no male Typhon apart from Sut (unless we
include Bes) who became the son and consort of Ne{>hthys, in a
1

Jablonski, vol. iv. p. 153,

THE EGYPTIAN ORIGIN OF THE JEWS.

37 5

later phase of the myth, just as he became the son of Atum.

_Typhon is Taurt, Khepsh, Rerit, or Teb (or Menat even), the first
and oldest genitrix pourtrayed as the suckler.
Her children and
worshippers were the detested MENAT. The orthodox Egyptians
looked on them, as the fanatical Protestant does on the emasculated Mariolator. The name of the AATI was hurled at them. The
word signifies the unclean, the leprous, miserables, accursed. AAT
is a name of the hinder part, the back, and the eagle sign shows
it was WOf1! down from Afti, the name of the old Typhon, who
was the hippopotamus as Apt, and the sow as Apht (at least
the boar is Aph, and Apht is the feminine form), the earlier
Khaft, Khept, and Khebt. The Khaft had become a name for
the godless, the evil ones, and this wore down (through Kat, the
hinder part) to Aat, the name of the pests or Typhonians. So
in the Maori, AUTAIA denotes a pest, or the pest. Khept modifies
into GAT, German for the stern of a vessel, into HOUTE, Mantshu
Tartar, for the poop of a ship, and the Egyptian UTU or UT sign is
the poop. The English CUDDY is a small cabin under the poop at
the stern of the ship; the Welsh CWT is the hinder part; the Fijian
KATA is the hull, the lower part of two, corresponding to the hinder
part in other vessels of the name. KHEPT is one of those early
words that become excremental, as it were, in language, and typical
of all uncleanness. They have no such significance in their earliest
form; but in the process of wearing down we have Khat (Eg.) for the
corse; CHADDHA, Hindustani, bubo; KHUTI (do.) scab; KHHUT,
defilement and contamination; KUTU, in Maori, Malayan, and Fijian,
the louse. KOTHA, Sanskrit, a sort of leprosy; GAOID, Gaelic,
disease; COTH and GouT, English, disease; KIDA, Fijian, epilepsy;
KATO, Kabunga, itch; KOTO, Gadsaga, itch; KET, English, filth;
KITTA, Sanskrit, dirt; CAID, Irish, filth and foulness; ]AD, Polish,
virus, venom; YATU, Zend (the" sin of Yatu "); AADWA, Arabic, contagion, contagious disease; IADAA, to corr.municate disease; WATA,
pus, matter; Omos, Greek, a tumour; ODAZO, to itch; UWATI,
Swahili, a skin-disease ; ODIEUX, French, loathsome, odious. The
total meaning of all these forms of one word was concentrated by
the Osirians and Ammonians into the name of the AATI, the Khefti,
the people of the hinder part, the Qodeshoth and Qodeshim in
Israel, from KAT (behind, backward) and SH (Eg.) which denotes the
place and act of going. The Qodeshim of Israel are denounced by
the Hebrew writers in a way that warrants this derivation of the word.
A passage in the Koran 1 is said to have been revealed in reply to
the Jews, who asserted that if a man accompanied with his wife after
the manner of the Qodeshim he would produce a more witty child.
In the same chapter Mahomet appears to have endorsed this " survival " from the animal stage. On the other hand the Egyptians 2
1

Ch. ii.

Horapollo. ii, 40.

376

BooK OF THE BEGINNINGS.

adopted two crows for a type of connubial intercourse because they

had advanced beyond the status of the Qodeshim.
The word " Aat" also means the orphan, and this was intended to
brand the Sut-Typhonians as the fatherless in the religious sense,
because they only worshipped the mother and her child, the harlot
and the bastard, as they were held to be by the Osirians. This
typical taunt of the " Aat," the orphans, has the same force as "the
fatherless," and the ""'ltoo," cast at the Christ in the " Toledoth Jesu,"
as the earliest divine child, who was without a father.
The sign of the Foreigners, the wicked, tells the same tale. In the
form of the Utu, the poop, or stern of the vessel, it is still an ideograph of the hinder part, and consequently a type of Typhon. The
Utu, or stern, is a sign of Uti, the goddess of the north, who was a
continuation of the ancient genitrix in that quarter. This sign on
the monuments has sometimes been taken fortheethnological Yonias,
or lonians, identical with the Hebrew Javan and Hindi Javanas,
Latin Juvenes, and Assyrian Kephenes, whereas it is an ideograph
of the hinder part, as the north, and of the Yonias or Typhonians
in the religious sense, independently of the Hellenes or Ionians of
Greece, and is an especial symbol of the Typhonians, who were
Yonias as worshippers of the genitrix, whatsoever their race. The
opprobrious determinative was always Typhonian, brit not necessarily ethnological. It was the sign of the place of going forth or
out at the Khepsh of birth. Then of the way of going out of.
Egypt towards the north, the ideograph of going abroad, and finally
the type of the Foreigners in a topographical or geographical sense.
When this sign of the Foreigners, the impure, the hinder part, English
AFT, Egyptian KHEFT, is drawn in the scutcheon of Ra-Nahsi,1 it
is not meant to indicate either the Foreigner or the impure in the
odious sense, but is simply the determinative of the nocturnal sun .in
the Akar, the hinder side of the north. One of the Sebek-hepts of
the thirteenth dynasty is called Sebek-em-Saf; 2 that is, he who is
from the hinder part, the sun In the Ament, the Typhonian solar son,
who was Sebek-Ra..
The Aati, Menati, and Aamu were charged by their opponents
with bea,stly practices in their religious physiolatry.
Proclus in Timceus,8 says: " The Shepherds are analogous to the
Powers that are arranged over the heads of animals, which in arcane
narrations are said to be souls that are frustrated of the human jntellect, but have a propensity towards animals." The Menat were special
worshippers of the great mother Menat, the wet-nurse,. who might be
represented by the hippopotamus, the sow, the goat, the ass, or the
later heifer. These were considered to be beast-worshippers, and
1

Brugsch, Histoire, pl. 8, scutcheon 158 ; Bunsen, vol. ii. p. 624.

Brugsch, Histoire, pl. 9, scutcheon 196.
If B. i.

THE

EGYPTIAN

ORIGIN

OF THE

jEWS.

377

undoubtedly the femfl.le cult took repulsive forms ; the religion was
manifested by strange rites.
The subject of Sut-Typhon is the obscurest of the obscure, but the
impurity and obscenity associated with the name does not, as commonly supposed, relate to the mere intercourse of the sexes. This did
not constitute the mystery of immodesty, so frequently anathematized.
The uncleanness, the secrecy, were related to the primitive physiological conceptions of creative source. The naked nature of the
beginnings have nothing gross in them either to the savage or scientific mind, but are of absorbing interest to the student of the genesis
of ideas, the meanings of the myths and religion of the mysteries.
The charge of performing unclean rites is distinctly brought by the
Jewish writers, against their own people. "They shall no more offer
their sacrifices unto devils, after whom they have gone a-whoring.
This shall be a statute for ~ver unto them throughout their generations." 1 The Lashairim, rendered devils, are a particular kind of hairy
goat known on the monuments as the SERAU, a goat-kind of sheep,
which offered a type of biune being. The Jews continued the Mendisian worship after they had left Egypt. In the language of Egypt,
says Herodotus, 2 both a goat and the god Pan are called Mendes.
He was right. Men is a name of the goat, and of Khem, the
Egyptian Pan, who had earlier forms in Shu and Sut, the first
MEN, or Man, as the fecundator of the mother.
The Menat, the Typhonians, whose types of the genitrix were the
female goat and the dove, are described by Diodorus in relation to
this subject. He says: "There having arisen, in former days, a
pestiferous disease in Egypt, the multitude attributed the cause of
the evil to the deity ; for a very great concourse of foreigners of every
nation then dwelt in Egypt, who were addicted to strange rites in
their worship, so that in consequence the due honours of the gods
fell into disuse."
The word "Foreigners" here, if derived from Egyptian, does not
preclude Egyptians from being among them, as Menat had become a
t_ype name for the foreigner and for all that was held to be foreign to
the Osirian and Ammanian religion. The Menat were Typhonians,
all mixed up together as regards races ; the origin of the name was
religious, and the earliest type of the Menat was Egyptian, or rather
lEthiopic. For the roots of these matters we have to go a long way
back.
The uncleanness had its beginning in the earliest time
and most primitive condition of the pre-man. No more effective
evidence for the doctrine of development is anywhere to be found
than in these dark rites of religion. A link betwixt man and the
beast w<J,s not merely preserved in them, but it was made sacred.
This is a subject which can only be utilized by the evolutionist, and the
main interest lies where it has never yet been sought-in the anthro1

Lev. xvii. 7.

Herodotus, ii. 46.

BooK OF

THE

BEGINNINGs.

pological and sociological point of view. The Rabbins taught rightly

that their typical man Adam, of the same name as the monkey
UDUMU (Ass.), had carnal knowledge of every tame or wild beast
that he could dominate, and was not satisfied until Eve was made for
him. 1 When we know what conditions we have come out froni, and
are still struggling out of on the upward way, we are for the first
time in a position to speak of certain facts of the past, and to enunciate
a doctrine of hope for the future, and, until we know what we have
been we can form no fair estimate of what we are, or are to be. The first
inflammatory or inspiring appeal made by nature to man was through
the incitement of his sexual appetite, and this at first was indifferently
fed before it was educated. What a portrait, for example, of the
early mind and taste is presented by the Hippopotamus being adopted
as the primitive type of the genitrix, the Great Mother, the Khep,
Khepsh, or uterus of creation. Size of the emblem positively supplies
us with a measure of progress. Behemoth is first, in Taurt (Typhon),
the primordial; then the cow, as Hes-Taurt, Hathor, Neith; the
lioness, as Tefnut, Sekht, and Kefa. The cat as Pasht ; the vulture as
M ut ; the frog as Heka-all types of the mother. These types persisted when the feeling to be expressed belonged to the earliest form
qf religion, and they were the external images, answering to the
internal feeling which was a desire for the Great Mother, to be consummated in sexual unition at times with the aid of her living
representatives, which were of necessity earlier than the woman-image
of the divinity set up for later worship. Nothing can be more natural,
however, than that the sexual feeling, being earliest, should be first
directed and the object set forth should be the female. This worship,
whether the type was animal or human, was continued by the Typhonians and Y onias of various races who were one in their religion. In
the pictures of Khu-en-Aten, the disk-worshipper, the female, his
wife, standing by his side, is pourtrayed in a state of nudity! The
author of Nile Gleanings discovered a portrait of Queen Taiiu, of
which he remarks, not without a touch of that modern consciousness
which in its expression is at times indefinitely more indelicate than
the nudity of- nature, " Her dress was quite open all the way down
the front . . . . The lady does not appear to have worn any other
dress. Prudishness was evidently not the fashion of the day." 3 This
nakedness of nature, with its primitive appeal, had also become an
abomination to the Osirian and Ammonian, and was cast out as
unclean. But instead of abusing the Jews (or Menat) for what
their laws reveal concerning the early religious mysteries, the
evolutionist is deeply indebted to them for their contribution to this,
the obscurest history of humanity.
Another Typhonian type was the dove. The name of this bird in
1

2 Wilkinson, pl. 23.

Bartoloc, Biblz'otlteca Rabbinica, i. 76, 77, 78.
a Nile Gleanings, by Villiers Stuart, p. 252.

THE EGYPTIAN ORIGIN OF THE JEWS.

3 79

Egyptian is MENAT, and it must have been an emblem of the primal

genitrix as it bears her name, both as Menat and the dove, or Tef
(Eg.), the Hebrew ,m, The dove was the bird of breath or soul,
the later ghost. An Egyptian statuette of the nineteenth dynasty
shows a dove with a human head and wings extended over the bosom,
typifying the breath or soul. It was a type of the goddess " Hathor,"
in Egypt, and it brooded over the statue of the Syrian Juno at
Hierapolis in the shape of a pigeon made of gold. To call it a solar
bird has no significance. It was the image of the gestator, the bird
of breath, and as such is held in the hand or on the sceptre of Hera
in the act of visibly incarnating the soul of breath. It was the bird
of the virgin mother who was the brooder, the generator of the soul
when both truths were assigned to the genitrix. Hence the two
turtle-doves of the Jewish offering, and hence also the dove of the
Holy Ghost continued in the Christian Iconography. The Jews
charge the Samaritans not only with the worship of the dove, but
also with a form of circumcision dedicated to the dove.1 This was
the dove that was synonymous with the sword, and the rite was the
" Reproach of Egypt."
The Egyptian priest appointed to kill all the unclean animals was
called a MENU!. This is significant.
The MEN AT appear by name on the monuments as a Sinaitic race. 2
Within Egypt the Menat are identifiable by the Typhonian types,
one of which is the dove, another the goat ; the Aamu, by the cow
(including the water-cow); the AATI, by the hinder part, the seat,
the image of Typhon : and it is by these typical names that we have
to recover the Hebrews from the Egyptian monuments.
The only satisfactory ethnological designation for a people like the
Hebrews must be derived from the religious rootage in mythology.
In demonstrating the mythical origines it is not necessary to deny
certain tribal arrangements of the Jews out of Egypt. But the name
of the Israelites, as before explained, is derived from Isarel or Asharel,
the Lord (El) of the Ten Trlbes in Jeshurun; the ten who passed
away because they were mythological, and were superseded by the
twelve of the solar zodiac. Whatsoever historical fact may be found
as a kind of parallel, the ten tribes are based on the ten who preceded the twelve in the celestial chart. In this connection the house
of David belongs to the luni-solar reckoning of Taht by the number
ten, and solar twelve ; the two being added to complete the total.
The severance under Rehoboam is, even according to 0. T. history,
only a reversion to some previous order of things.
The " Children of Israel " are the sons of the El of the Isar or
Gashar, the ten tribes who became the twelve in the latest arrangement founded on the twelve signs and seventy-two divisions of the
1 Nutt, On a Fragment of a Saman'tan Targum, p. 442

Chabas, Antiquitl Hist.

102.

""!:"

~,.-'-;-----

-;-

.,

----.~------~~

A BooK oF THE BEGINNINGS.

solar zodiac. The earliest rendering of the, name of the Hebrews 1
is as the (',:lll) GABARI, identical with that of the Kabiri, who are a
family (Kab) of companions, watchers, or brethren; the first of these
being the seven of the Great Bear, the children of the Typhonian
genitrix, the root of whose name, in Egyptian, is Kef, Kep, or Kheb,
as in Kafa, the fist ; KEF, force, might, the hinder part ; KEP,
Typhon, concealed place, cave, sanctuary, womb ; KAPU, the mystery
of life; Kheb, the hippopotamus.
With the terminal TI, or
Khebt may signify the second, or dual Kheb; Kepti, the two hands;
Kheptu, the two thighs ; Kabti, the two arms, two dancers, or two
Bears. With the terminal SH, KHEPSH denotes the place, pool,
uterus, or emaning mouth of Kheb in Khush, and afterwards in
Egypt. Khepsh wears down to Ash, and in this we have an equivalent of Eve, or Chavvah. In Jehovah we have Khefa, with the
Hebrew terminal n, the letter out of which all came, the sign of the
feminine abode, the Ah (Eg.) for house and womb. 2
The name of "Jew" may also be traced finally to Jehovah, the
Great Mother. The Arab name for the Pole-star, " J oudi," the " Star
of Joudi," is a modified form of Khepti, as the goddess of the Great
Bear. On another line the original Khepsh, Gevsh, or Chavvach, had
modified in Chinese, into the form CH'Hoo, for the North Pole.
Khep or Khef (Eg.), abrades into Ap, Af, Au, and lastly into lu, the
Egyptian I being a developed form of the A. On this line the name
of the mother passes finally into that of the son, and intermediately
.we have the Hebrew ,i'1, (Jhv) as a name of the God, the mysterious
and unmentionable one, whose nature was only communicated to the
initiated, whether in Israel or among the Phcenicians and Greeks. 3
This is the divine Son of a dual nature, who became the Iu as Iu-sif;
Iu-em-hept, and IE-Apollo. The intermediate form of the spelling is
applied to Joseph, as ~om~ in Psalm lxxxi. 5, and there only. With
the Vav retained, we have the name of the Jew, as in the French Juif;
thew in the word Jew represents a letter F, as in the English If, a
name of the Yew-tree. The Jews, then, are the IHVS, Ivs, or Ius. The
beginning of the name of the Jew in Jehovah or Khevah, the genitrix,
and its final development in Iu and IE, the Son, the lusu (or Jesus) is
illustrated by the tradition in the first Toledoth Jesu, which relates that
the unutterable and ineffable name of God was engraved on the cornerstone of the Temple. The mount of the four corners was typ'ified by
a stone. This is referred to by Enoch, who says : " I surveyed the
stone which supports the corners of the earth." 4 This . stone was
discovered by David when he dug the foundations of the Temple, and
was placed by him in the holy of holies. The name was stolen by the

<

Gen. xiv. 13.

_
Letter n. The H or Heta in Coptic has the numeral value of 8, the number of
Smen the place of beginnings out of which all came.
_
_a Lydus, de mens, iv. 38, 74, 98; Cedre_n'lf:s~ i. p. 296; Ju~an, orat. Sdn matrem
deor. p. 172.

Enoch, xvm. 2
1

THE

EGYPTIAN

ORIGIN OF THE

jEWS.

381

Christ who entered-the Temple and inserted the word in the flesh of his
thigh ; the name which enabled him to perform his miracles. . In this
legend we have a representation of the bringing on of the name. 1
The name of Iu (~i1') shows the nature of the great mystery, as it
means twin, and denotes a dual being that was both male and female
in one, as Tammuz, Iu-sif, Duzi, and other hermaphrodite deities.
Under cover of this the half-feminine nature of IHV constantly escapes
detection. The derivation of Ihv from Ihevah shows the correspondence of the etymology to the mythology. Ihv (seph) is the
son of Ihevah, and we are now in a position to show how Ihv is an
abbreviated form of Ihevah, and the God of the Psalmist, who was
the Deliverer from Egypt, as Joseph, is the Son Sif, of Ihevah, hence
Ihevah-sif, Ihv-sif, or Joseph.
Sut, as the Iu-sif, has been already identified by his type, the ass,
named lu, in the time of the twelfth dynasty. The mother and son
worshipped by the Hebrews or Jews in Egypt were Sut-Typhon, the
same dual deity as the Sutekh and Astarte of the Kheta. The god
who brought them out of Egypt, had, " as it were the strength of an
unicorn." The " Rem" here named is the Rumakh of the hieroglyphics, the hippopotamus Typhon, the mighty beast pourtrayed
in the planisphere, as dragging round the starry system, and literally
lugging a third part of the stars of heaven up out of the Egypt
(Khebt) of the north. This is the first mention of the unicorn in the
Hebrew writings. 2 The passage is repeated in the next chapter:
" God brought him forth out of Egypt; he hath, as it were, the
strength of an unicorn." 3
The unicorn is the type both of Sut, the son, and Typhon, the
genitrix. One symbol of this dual divinity is a kind of antelope with
a single horn-the unicorn of heraldry. 4 This is the type of Sut, the
son, and by it we identify Joseph, whose "horns are as the horns of
unicorns." The unicorn of Deut. xxxiii. 17 preceded the bullock
of Au, and both are here given as symbols of the I usif or Joseph.
Amongst the most ancient things in Hebrew is the word l:l::J.', which
stands for i:I::J.:l, the J ad representing a k-sound. KABM (l:l::J.' or) has
the meaning of being big-bellied and pregnant, and in this old unused
word survives the name of the Typhonian genitrix, the hippopotamus
goddess KHEBMA, the procreant Great Mother. The word is
applied to the brother-in-law, i.e. the brother of the husband, who
was compelled by law to marry the widow of his deceased brother,
in fulfilment of what is termed the Levirate. 5 This was a reliquary
1 This story is in the ~t::il n11~1n 1~0, a work assumed by various writers to be
a foul forgery, perpetr.tted for the purpose of blaspheming the name of Jesus. But
this, with other stories in the same work, shows me that the Jesus intended belongs
to the Mythos, and has been mixed up with Jesu Ben-Panthera. Here let me say
that I am greatly desirous of meeting with some Hebrew who is well-versed in the
Talmud, Haggadoth, and oral traditions of his people.
3 Num. xxiv. 8.
4 Champ, D. II5
2 Num. xxiii. 22.
5 Gen. xxxviii. 8; Deut. xxv. 5-7; cf. Ruth, i. 15.

BooK OF THE

BEGINNINGS.

bequest from the sociological stage described by Cresar in Britain,

where ten or a dozen men, fathers, sons, and brothers, had their
wives in common, and kabbed together like the Kabiri above,
the seven of one family, who were the sons of KHEBMA, and the
primeval brothers-in-law, when the fatherhood was individually
uncertain, but was acknowledged by the Kabiri, grouped together
under one Totem, who were desirous of perpetuating the family
(Kabt, Eg. a family) name.
Sut-Typhon occurs by name 1 as a cousin of Aaron, the Hebrew
El-zaphan being the rendering of the son of Typhon. The Hebrew
writers are constantly complaining of the tendency of Israel to
revert to the grosser, earliest type of deity, in Sut-Typhon, who is
recognized by the monuments as the great divinity of the Syrian
land. In two different accounts of the same transaction, it is written,
-in the one, 2 " the anger of Jehovah was kindled against Israel, and he
moved David against them to say, Go, number Israel and Judah:" in
the other: 3 "Satan (l~b) stood up against Israel and provoked David
to number Israel." But there is no real discrepancy. The first
form of Jehovah was the feminine Typhon, the later personification
of all evil; and if a male divinity be meant, the earliest masculine
deity of the Jews was Sut, the son of Typhon, the Lord as the
Sabean Baal or Bar-Sutekh. In Egypt Sut was degraded to the
position of the Apophis power of darkness, and the Akhekh of evil,
the natural opponent of the sun and the light; and the god, who had
been united with Har, as Sut-Har, or Sut-Nubti, in the earlier
typology, was afterwards transformed into the devil of theology. The
same change occurred in the later Judaism. The ancient divinity, the
god Sut, was converted into the apostate Satan, the adversary of souls.
Nevertheless, Sut and Satan, deity and demon, were originally one
and the same. Also this suggestion of numbering has a look of
likeness to what we find in the Egyptian mythology, where Sut was
prior to Taht as the numberer, the measurer, and calculator; and
David, as is here maintained, is the Hebrew form of Taht. Sut was
superseded by Taht, because he was not so true a reckoner as the god
of luni-solar time, Sut (~b) meaning the one who has turned aside,
deflected, or deviated from the straight path, and become unfaithful ;
hence the Apostate. Sut-Typhon, the mother and son, in El-Shadai,
became the plural devil, as the Shed or Shedim,4 to whom the Israelites had sacrificed 5 and 0ffered up their children, the Shad-Behemoth
of Habakkuk.6
Sut appears, in the Book of Job, among the sons of God. In this
book he enacts the part of Sut in the Egyptian Ritual, where he is
the adversary and accuser of souls, at the head of a company of
accusers,. when the deceased pass before the judgment seats. The
1
4

Ex. vi. 22.

Deut. xxxii. 17.

Sam. xxiv.
Ps. cvi. 37.

2 2
5

I.

a I Chron. xxi.
6 ii. 17.

1,

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ORIGIN

OF THE

jEWS.

383

Chaldee paraphrast renders a passage in Job thus: "There was (an

appointed) day of severe judgment, a day of forgiveness of sins ;
and the hosts of angels came and stood before the Lord, and the
Satan came also and stood in judgment before the Lord." This is
a portrait of Sut in the Egyptian Judgment. It is quoted here to
show how faithfully the Hebrew writings follow in the wake of
Egypt regarding Sut-Typhon as divinity and devil.
Typhon was especially worshipped in Israel as the suckler who
was represented by the sow. The Egyptian Rerit became the
Assyrian Lilit, Arabian Halalath, and Hebrew Lilith, a succubus
and demon of nocturnal pollutions in the Talmudic and Kabalist
legends. N aamah, the sister of Lamech, is likewise a form of the
Lilith, who can be identified through the Phcenician goddess AshtharNo'emi, later Astronoe, whom the Greeks call Nemanun or Astronome, she who they say dwelt at Tyre in the sacred island of Asteria.
The Paschal Chronicle identifies her with Astronome by means of
the island and the star of Astarte, who will be shown to derive from
Hes-Taurt and her star to be the constellation of Ursa Major, before
the planet Venus became the type of the genitrix of the gods. As
Naamah she is the gracious, mild, tender, pleasant, melting, voluptuous; and we can see by the Egyptian "N em," to be delicious,
sweet, delightful, and to debauch and deprave, how the one character
passed into the other. 1 She was so beautiful that the angels fell in
love, and cohabited with her, the product of this union being certain
devils called SEDUII. 2 The Lilith of Rabbinical tradition is called
Adam's first wife, who left him, and soared into th.e upper air. The
lady has been badly abused by Jewish ignorance, and turned into one
of the demons of divinity dethroned, the night-monster of Isaiah ; s
for theology, in trying to erase and obliterate the imagery of mythology, has scarified and blasted the face of the whole beautiful
creation. But see how the symbols live! Rerit or Taurt (Typhon),
the Great Mother, carries in her hands and rests upon a loop, the
noose-sign of reproduction, an emblem of the Beating Mother, bound
up for nine months. And in Hebrew Lilith exists as n~~~. Lilath, the
loop. This Typhonian hieroglyphic was to be repeated 200 times in
the tabernacle of the Lord. 4 In the hieroglyphics Rer means a child,
to dandle, and Rerit (Lilith) is the nurse and dandier of the child.
In the Rabbinical legends, Lilith has become the destroyer of little
children. The hippopotamus, or rhinoceros, was also a type of Rerit
or Lilith. This is the unicorn, and the single horn growing out of its
nose is strongly marked in the portraits of Rerit, z'.e. Lilith. In her
demonhood she is supposed to obsess little children. Ben Sira states
that "when a child laughs in its sleep on the night of the Sabbath, or new
1
2

Chrott. Pa.rch. t. i. p. 66.

Vossius, De Orz:l{. et Prog. Idol. lib. i. c. 17.
4 Ex. xxvi.
xxxiv. 14.

BooK oF THE

BEGINNINGs.

moon, they say that Lilith toys with it, ~nd tickles it. And three times
over the parents cry, 'Begone, cursed Lilith,' and each time they pat
the child 0 n the nose;" 1 the place of the horn, and seat of Lilith's
power, hence the appropriate pat on the nose, to drive her out. Also
Taruth (Hebrew), for the revolvers, is synonymous with her name, as
Taurt, the genitrix of the seven revolving stars.
According to the Rabbins, there is a demon who presides over the
malady of blindness and the dizziness of delirium ; his name is
. SHEBRIRI ('"1'"1::lrti). In the hieroglyphics, SHEFI is the demon,
terrible, terrifying. Sheb is blind, and RIRI means to go, whirl, or
be whirled round and round. This explains the demon SHEBRIRI,
who is only traditional in Hebrew. The name of the demon identifies
it doubly with Typhon, who was, with Sheb (Kheb) and Reri (Rerit,
later Lilit), the whirler-round.
Sut-Typhon is aimed at by Isaiah 2 as the Hilal (~~'1"1), who had
said:." I will exalt my throne above the stars of God; I will sit also
upon the mount of congregation in the thighs of the north." It is a
compound image. The divinity of the thighs of the north was the
feminine Typhon, and her son was Baal-Zephon. Hilal-ben-Shachar
is not one of the morning stars, but, as Sothis at its heliacal rising,
had been of far more importance than either of these ; no morning
star can be connected with the north, as was Baal-Zephon or SutTyphon. This is Lucifer ; and Lucifer, as the devil of theology,
identifies the Sut or Satan of mythology. The word "1Mrti also tends
to identify the Black Sut, as in Sut-har, Sut-Nahsi, or Sut-Nubti.
Rer (lal) is the child of Rerit, and Hi (Eg.) means pollution,
impurity. Hi-lal, as Egyptian, would denote the unclean son of the
sow (Rerit), Sut, the son of Typhon.
There is no difficulty in identifying the Jews, Hebrews, or Israelites,
with the cult and caste of the Sut-Typhonians, the Aat, the Menat,
and Aamu, within Egypt ; but this, at the same time, is to disperse
them there rather than to recover the ethnological autonomy of a
Syrian people, ranging from one individual in Joseph to two millions
at the time of their Exode. Such a people is not to be found, simply
because it never existed.
Brugsch Bey gives the latest results, and ranges through the whole
series of the monuments. He remarks :"Some have very recently wished to recognize the Egyptian appellation of the
Hebrews in the name of the so-called Aper, Apura, or Aperiu, the Erythrrean
people in the east of the nome of Heliopolis, in what is known as the 'red country,'
or the 'red mountain.' According to the inscriptions the name of this people
appears in connection with the breeding of horses and the art of horsemanship. In
a historical narrative of the time of Tahtmes III. the Apura are named as horsemen, or knights (Senen), who mount their horses at the king's command. In
another document of the time of Ramese; III., long after the exodus of the Jews
from Egypt, 2,083 Aperiu are introduced as settlers in Heliopolis with the words,
1

Bartoloc, tom. i. pp. 69-71.

XIV,

13.

THE

EGYPTIAN

ORIGIN

38 5

OF THE JEWS.

'Knights, sons .of the kings, and noble lords (Marina) of the Aper, settled people,
who dwell in this place.' Under Rameses IV. we again meet with Aper 8oo in
number, as inhabitants of foreign origin in the district of Ani, on the western shore
of the Red Sea, in the neighbourhood of the modern Suez. These and similar
data completely exclude all thought of the Hebrews, unless one z's disposed to have
recourse to suppositz'ons and conjectures against the most exp#cit statements of the
,
Biblz'cal records."- Vol. ii. p. 129

Which is of course impossible with Brugsch Bey, who is so simple

a Bibliolator that he takes the whole mass of mythology, mixed up
with the slight human data, for unquestionable .God's truth. The
Jews had no such origin, no such unity, no such autonomy within,
no such exit out of Egypt, as he assumes. for them. Like others,
he looks only for the ethnological entity and name, whereas the
Typhonians of Egypt can only be found under their religious and
symbolical names, because they were such a mixed multitude.
There was an order of Egyptian priests named the Aperu, which
being preparatory corresponded somewhat to the novices of a convent.
Aperu means the consecrated, the Preparers, and it is the name of
the fillet worn by the Apru. Also the use of the word in the Harris
Papyrus 1 will serve to show that the Apru were likewise preparers
or makers of roads. "Aperu" there signifies to lay out with roads,
one road to fifty-three and a quarter acres being specified. One
form of the Aperu may have been the road-makers or navvies.
Clearly then, the Aperu as navvies will not distinguish the Hebrews
ethnologically nor religiously, although some of those afterwards
known as Hebrews may have rolled stones and prepared roads for
Rameses. We shall have to fall back upon the mythological and
astronomical Apru-iu in seeking an origin for the name.
The Aperu mentioned in the time of Tahtmes III. as being among
the many tribes of the Upper Rutenu who had been captured at the
taking of Megiddo (Magda) belong to two different Apru, to judge
by the two different determinatives of the greater and lesser bird. 2
These two Apru De Rouge considered to be the two Ophras, situated
in the land of Manasseh and Benjamin.3 This is quoted on account of
the dual sign. The name Aperu.-iu has a dual ending with the IU added.
In the Papyrus of Leyden the name is spelt Apuiru-iu. In this
inscription they are engaged in drawing stones for building a fortress
of Rameses II. The text says, "Now I have heard the message
whiCh my Lord made, saying: Give corn to the men and soldiers
and Apuiru-iu who are drawing the stone for the great fortress of
the palace of Rameses. I have given them their corn every mc;>nth,
according to the good instructions which my Lord has told me." 4
The Aperu-iu correspond by name to the dual sign of the different
birds. Now there was a town or city named Aperu, in the Saitic or
1

Pl.. 34 B. line 4

De Rouge, Album Photographz"que, pl. 51, 52.

s Etude sur les divers monuments du Regne de Toutmes III.

4

Chabas, Melanges, pp.

VOL. IL

14~,

144.

C C

A BooK

OF

THE BEGINNINGS.

Sutite Nome, and Apru-Iu is the name of the double-house of Sut

Anubis. This is Sut at the crossing, the equinoctial Sut, answering
to A tum, the equinoctial sun. Apheru or Apru then is a name of
Sut-Anubis, and in the annals of Rameses 111. 1 he is called FATHER APHERU by name.
In the seventeenth chapter of the Ritual, Father Aper, as SutAnup, is designated the "Clean Crosser of the Place of Birth," i.e.
in Apheru the place of the two equal roads. He is also the Ap-heru
AP MATENNU in person, the opener and guide of Roads over the Hill
at the Crossing.
The Hebrews derive their name from Eber (1::111) rendered the
crosser over; Eber being the crosser, after whom the Abrahamites
of the line of Isaac and Jacob are designated the 011:iY, the Heberim,
or with the Egyptian plnral terminal, the APERIU.
Eber, the crosser, is identical with Aper, the clean crosser, and Eber,
the father, with Father A per, and l?O we continue the Typhonian origin
and line of descent by means of Sut-Anubis, who is depicted in a dual
form in the zodiac of Denderah, at the equinoctial crossing facing
both ways, and presiding over the Apheru, or equal roads, as god of
the crossing. The imagery is equinoctial versus the solstitial, and
belongs to a reckoning different from that of the two heavens north
and south. In relation to this, Sut reappears in the form of AnubisSapti or Sapt, lord of the east, with the sparrow-hawk head. Here
we can connect Sut with the god Atum and the lion gods in the
equinoctial myth. The Hebrew reckoning was equinoctial, whereas
the Osirians held on to the solstitial. They kept the year eq uinoctially and, what was considered still worse, did not begin it with the
Spring equinox but with the autumn, with the moon at full in the
ascending vernal signs and their sun-god the Red Tum or black RaNahsi, going down in the.lower signs. It was in Apheru that Atum
and Shu wore the four feathers of the four corners as an equinoctial
sign. It was in !\.pheru, the place of the equal roads, and of Aper,
the lord of. the crossing and guide of the sun, that the gods at rest
proclaimed the chiefs who belonged to the hall of the Two Truths,
and told of Shu, son of the sun, and of Anhar, son of the sun in
Apheru, the two established heads of roads resident in the empyreal
region of Apheru. Thus the Aperu-iu of the double horizon can be
identified with Sut and with Har-Makhu as Typhonians; the name
equates with that of Sut-Anubis, as Apheru-iu the dual Anubis of the
crossing, and guide of the two roads, and it is in this sense they may be
one with the Hebrews in Egypt. Aperu-Iu really contains the double
name of the Hebrews and the Ius or Jews, both of which are combined in the god A per-I u, the double Anubis. But the Aperiu remained in Egypt after the Jews had left. There were 2,083 or 2,093
of them settled in Heliopolis in the time of Rameses III., and Soo arc::
1

PI. 58, r 17; Records, v. viii. p. 26.

THE EGYPTIAN

ORIGIN

387

OF THE JEWS.

mentioned as being in Egypt in the time of Rameses IV. And why

not? The mythical exodus is of no authority against the historic
Egyptian monuments, and the Aperu or Hebrew was not primarily
an ethnological name, any more than that of the Typhonians, the
Aati; Menat, Aamu, or the Ius. Proof positive can be offered for
the origin of the Jews being the Ius, as the worshippers of the coming
son, and not a people named ethnologically. As before mentioned,
after our Jews had left Egypt Rameses III. built the temple of the
Jews or of Judah in the north of An (On). He says in his address to
his father Tum, "I made thee a grand house on the north of An constructed of eternal work, engraved in thy naJ:!le, the house of millions
of years of Rameses, ruler of An."
" I made for thee the great western abode and the lake of thy
mother lusaas the ruler of An."
"I made large boats for thy great daughters lusaas (and) :Nebhept."
This "house of millions of years," in the north of An, was known
as the temple that stood on th~ Tei-el-J ahoudeh, the remains of which
were lately in existence. This was the mound of the Jew, and the
Jew of this temple was the god Iu, son of lusaas, the Great Mother
of the son whose worshippers were the Ius or Jews, no matter of
what race, the same Jews theologically, who worshipped the god
H u, in Cornwall.
Josephus is right when he claims that his people were Hekshus.
They were not the Hekshus in his sense of the conquering Syrian
kings, the subduers of Egypt, but they were of the Hekshus religion,
that of the pre-monumental Shus-en-Har; the worshippers of the
mother and son. Hekshus applied to the so-called shepherd kings
was a nickname, the point of which lay in the word Shus meaning
servants, and service. Josephus reports that Manetho in another book
said the nation called Shepherds were also called captives in the
sacred books.1
This is explained by the name of Shus for servants rather than by
the later Shasu, the shepherds as graziers ; Hek (Eg.) being a ruler,
a king, the Hek-shus are servant-rulers or in a sense captive-kings :
hence the nickname. The original service was that of the Shus-enHar ; hence the point of the nickname. The ancient theocracy
represented a government assumed to be divine, with no monarchy
but that of the Divinity, and the priests or judges were his or her
law-givers and representatives to the people. It is the oldest form
of government in the world. It was the government of the Druids,
of the Aztecs and North American Indians; the earliest everywhere.
According to a tablet from Samneh in the time of Amenhept III.,
the same kind of government was found prevailing among the
Kushites as is described in the Hebrew writings. This was a theocracy. It is recorded that they were not ruled by kings but by
1

Against Apz'on,

1.

14.

c c

BooK OF

THE

BEGINNINGS.

"judges," or, as is now suggested, they were Hekshus, the priest-rulers

and priest.:.ruled people abominated as Sut-Typhon ian by the orthodox Pharaohs of the Egyptian monarchy. These always had their
adherents within Egypt, and hence the wars of the Hekshus or
Shepherd Kings. But the Jews in Egypt can no more be discriminated
as Hekshus among Hekshus than the Hebrews among the Aperu-iu
or Aamu, the Menat or the Fenekh; they were -a part of the mixed
multitude generally undistinguishable except as Typhonians and
worshippers of Sut. Nor will the Hebrew records help- us much;
they seldom reflect the monuments. They were primarily mythological, whereas the monuments are historical. They mainly contain the Egyptian mythology converted in later times into Hebrew
history. If there had been a specially Jewish exodus the Exodus of
these writings is still mythological. If there were such persons as
father Abram and Jacob, and Joseph and Moses, the characters pourtrayed under these names are none the less mythological, for they
were mythological from the first, and could not become historical
with the after-touches of Esdras.
To begin with, there is a supposed prophecy made by the
Lord to the Abram of the first covenant.' " And He said unto
Abram, Know of a surety that thy seed shall be a stranger in a
land not theirs, and shall serve them, and they shall afflict them
four hundred years," and this length of time was identified with
the "fourth generation." 2 . But the prophecy of 400 years would
not be historically fulfilled by the assumed sojourn in Egypt. "Now
the sojourning of the children of Israel, who dwelt in Egypt
(was) 430 years, and it came to pass at the end of 430 years,
even the self-same day it came to pass, that all the hosts of the
Lord went out from the land of Egypt." 3 It is now too late to discuss
the absurdity of the Lord literally talking in person to a man named
Abram and making a false prophecy to the extent of thirty years,
which is corrected to the day ! Nor did the ancient prophecy relate
to unforeseen events, but to the fulfilment of the time-cycles. The
prophet was the Nabi, the announcer. Sut-Nub or Anup was the
typical announcer in Egypt, the first prophet of the year, also of a
period extending to the length of a Sothiac cycle, and the learned in
circle-craft were those who knew and announced the end of the various
cycles of time. Their prophecies were safe, and sure to be fulfilled. But
the ordinary notion of prophecy has no meaning in heaven or earth
when applied to the sacred books. Here, for example, is an illustration of so-called prophecy, and its false interpretation by those who
were entirely ignorant of tlie symbolical language, and its mode of
conveying the hidden wisdom.
Isaiah relates how the Lord spoke to Ahaz, saying, ''Ask thee a
sign of the Lord thy God ; ask it either in the depth or in the height
1

Gen. xv. 13.

v. 16. -

3 ~x. xii. 40, 41.

THE

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ORIGIN OF THE

jEWS.

389

above." Ahaz declined. Therefore the Lord Himself gave Ahaz a

sign. Then follows the passage rendered in the English version,
"Behold a virgin shall conceive and bear a son, and shall call his
name Immanuel. Butter and honey shall he eat, that he may know to
refuse the evil and choose the good. For, before the child shall know
to refuse the evil and choose the good, the land that thou abhorrest
shall be forsaken of both her kings." 1 This in the heading is the pro
mised Christ. Numberless volumes have been written to show that
this was a Messianic prophecy, and it was one of the cornerstones of
Christology until it was supposed that the building could stand without it. Latterly it has been admitted more and more that the Virgin
was conceiving or bearing the child then and there ! Now this is a
prophecy in the modern sense. The speaker foretells an event which
he says will happen shortly. In doing so he uses the language of the
elder prophets and the imagery which is still pourtrayed in the heavens.
The Virgin Mother is extant as Virgo in the zodiac. Amanuel
('!!t~~Cll) is the coming son. Al (Ar) has been sufficiently shown to
mean the son. Ameni is an Egyptian proper name. There is a
sepulchral inscription of one Ameni, of the eleventh dynasty. 2
Ameni or Amenu (Eg.) signifies to come, or the coming one; the
Messiah of mythology, hence Amenu-El is the coming son.
The one who comes also brings, and this AMENI to come supplies
the French Amener to bring, Amene, brought. Immanuel came
annually and was conceived at the time of the summer solstice, as
Har-pi-Khart, the child of the mother only. This was Har the child who
transformed and became the only begotten of the father, reborn at the
time of the vernal equinox, as Har the younger, the Shiloh, the afterbirth, who was no longer the child but . " knew to' refuse the evil
and choose the good," which the child Horus did not, because he was
always infantile. One name of the child the consoler, the arm of the
Lord, is Ser; the Zend Sarosh, Hebrew Shiloh. Ser (Eg.) also
signifies the anointing, and has the meaning of butter or cream, determined by some yellow substance. This is the typical butter and
honey on which the child was nutrified. From summer solstice to
spring equinox is nine months, and the two Horuses came forth from
these two quarters, south and east, as it is written in Habakkuk. 8
"God came from Ternan, and the Holy One from Mount Paran."
But in the adjustment of the solar zodiac the Virgin Mother and the
gestator (in Pisces) are but six signs apart. These two are in the
lower and upper heaven, corresponding to the sign both in the "depth
and in the height above."
In the zodiac of Denderah the Messiah prince, Har the child, is
statione~ in the sign of the Scales. But the Arabians made their
Mesaiel the protecting genius in the sign of Virgo, and Mesai-El is
the same as Mes-Har, or Mesore, the name of the month in which
1

Is. vii. 14-16.

Records of tke Past, vi.

I.

s ...
m. 3

390

BooK

oF

THE

BEGINNINGS.

the child was conceived. This was the month of Tammuz in the
Jewish-Aramaic calendar, corresponding roughly to June. In accordance with this allegory of the heavens the Hebrews held that there
were two Messiahs, or the Messiah who had two manifestations. One
was to be born of the tribe of Judah, and a second of the tribe of
Ephraim-that is, on the equinoctial sides of the zodiac as represented in some planispheres, and also in the signs of the Lion and
the Bull, which were the signs of Judah and Ephraim. Certain
Jewish traditions concerning the Messiah were gathered up in the
fourteenth century by Rabbi Machir in his Avkath Roche!, and
published in Hebrew and Latin by Hulsius,l in which the Messiahship
is based on the physiological and astronomical number and period of
nine months. Three kings are to conspire against the kingdom of
God and His law during nine months. Also in the sixth sign a
king is to rise in Rome and rule over the whole world, and lay waste
and persecute Israel for the space of nine months. And, "at the end
of the nine months shall be revealed Messiah Ben Joseph, whose
name shall be Nehemiah, the son of Ghuziel, with the tribes of
Ephraim, Manasseh, and Benjamin and part of the tribe of Gad." 2
The year began say in Mesore, our June 15th. Isis had then conceived,
with the sun in the sign of Cancer. In three months or so she quickens, .
and Har the elder appears in the sign of the Scales. Six months after
Har the younger is born with the entrance of the sun into Aries.
The coming son or Aman uel was born every year of Virgo first, as
the child fed on l;mtter and honey, and reborn of the gestator I u-sa~as,
in the opposite sign. Thus according to the celestial pictures yet
extant the statement is tantamount to saying, "In less than six or at
the utmost nine months the land that thou abhorrest shall be forsaken of both her kings." And that is all there ever was in the " Prophecy." It would have had the same meaning if the writer had said
the child was to be born of nine virgins, as Heimdal of the Norse
myUwlogy was called the son of nine virgins, the nine who became
the muses of Greece, and warmed the cauldron of Keridwen with
their inspiring breath. Nine breathers and three water-sirens represented the twelve months of the year.
The two women called the wives of Jacob, " which two did build
the house of Israel," are identified with the Virgo and gestator of the
zodiac, when it is said allusively to Ruth, "Do thou worthily in
Ephratah and proclaim,thy name in Bethlehem." 3 The prayer i~
May she breed and bring forth; may she conceive like Isis (Virgo),
and bring to birth like Nephthys; only the typical two divine sisters
cited are Leah and Rachel (the mother of Joseph), and the two places
are rendered according to the Hebrew. Bethlehem, the house of bread,
1 Theologia Judaica Pars Frima de. Messia, Bredre, 1653; Bartoloc, Bib. Rab.
tom. iv. p. 28.
3 Ruth iv. 1 I.
2 Avkath Rockel, Hulsius, p 35

THE EGYPTIAN ORIGIN OF THE jEWS.

391

represents the house of Virgo who carries the corn, and Ephratah was
the place where the Messiah son, the seed, was brought forth annually
for ever, he who was to be the "PEACE," i.e. the Iu-em-hept. 1
Egyptian may throw light on the Hebrew ilO~V (Galmah), rendered a
virgin, as applied to the pregnant and bearing mother of Isaiah vii.
14. Kar represents Gal as the round, circle, or course; Kar also
means to have, bear, carry; MEH signifies to be full, complete,
fulfilled. The course fulfilled by the Galmah may be completed in
puberty, by the marriageable maiden, or in the_ period of gestation.
In the present instance the fulfiller of the course as the gestator is the
Galmah, the MEHT-den or Madchen. 2
The commentators have been, and still are, entirely ignorant of the
astronomical christology and the fundamental nature of the sacred
writings. The "prophecy " of Abram is just as surely astronomical,
although not so easily explained. For this reason. We find the same
date in the Apocrypha, 3 "Behold the time shall come when these tokens
which I have told thee shall come to pass, and the Bride shall appear,
and she, coming forth, shall be seen that now is withdrawn from the
earth." For" My son Jesus shall be revealed with those that be with
him, and they that remain shall rejoice within 400 years. After the~e
years shall my son Christ die, and all men shall have life, and the
world shall be turned into the old silence seven days, like as in the
former judgments." This refers to a period of time apparently
repeated every 400 years. "And after seven days the world that yet
awaketh not shall be raised up, and the earth shall restore those that are
asleep in her," and there is to be a judgment as at the end of former
cycles. The seven days had the same meaning as those in the story
told by Lucian, 4 who relates that at the Temple of Hierapolis a
man ascended one of the phalli (pillars) twice a year, and remained
on the top of it watching and sleepless during seven days, as
"some suppose" to keep in remembrance the Deluge of Deucalion, or the ending of a period which was thus symbolized. All
such customs belong4'to the early mode of memorizing the reckonings of time and period. The time-cycle is shown by the " four .
beasts" of Esdras,5 "whom I made to reign in my world that the
end of their times might come through them." Also, these four
belong to the four corners of the lion, scorpion, w:tterer, and bull, and
therefore are, according to the present interpretation, the same as the
four kings whom Abram overthrows and supersedes ; they also
correspond to the four generations of the 400 years. There is a
period of 400 years assigned to Osiris in the lists, and one of sao
years to Seb. We cannot but suspect that the former period is
related to the Sun-and-Sirius reckoning, and to the Iusu, or Jesus of
the Apocrypha, as a form of Serapis.
1

Micah, v. 5
De Dea Syria.

2 See
5 .

vol. i. p. 396.
39

11. II,

Esdras, vii.

392

BooK oF THE

BEGINNINGs.

Can the Bride refer to Sothis-Isis? The star Sothis was called t]Je
"Lady of the Beginning." She gave birth to the new year, and was a
celestial type of commencement. The Bride is to appear again that
now is withdrawn from the earth, and she coming forth shall be seen
at the same time that Jesus, the coming Son, is to be revealed. The
prophecy of the Apocrypha is certainly based on circle-craft, and
contains the parable of a period of 400 years. The prophecy of
400 years belongs to the Apocrypha, i.e. the secret writings in which
the chronology related to the heavenly bodies in Khebt, and not to
the Jews in Egypt.
It is different with the period of 430 years. This we are able
to utilize by aid of the "Tablet of 400 years," discovered in
the ruins of ancient Tanis, i.e. Pa-Rameses, which had been the
more ancient Tanis or San, the Hebrew Zoan, and was rebuilt
or resuscitated by Rameses II. " Marvellous things did he in
the sight of their fathers in the land of Egypt, the field of
Zoan." 1 The Zoan here mentioned is no doubt the Egyptian
San, the place of the Tablet of 400 years, only the writer has associated the topographical name with the mythical legends of the
fathers and the parables of the astronomical allegory, and the "dark
sayings of old " which the fathers had told them, that they should
make these marvels known from generation to generation. The
tablet belongs to the reign of Rameses II., and the king is represented
making an offering to the god Sut. The inscription runs thus: "A
gift of adoration to thy person, oh Sut, son of Nut, give thou a long
time in thy service to the Prince Nomarch, royal scribe of the horses,
superintendent of the fortress Taru." The dedicator is a prince, governor of the Nome and the superintendent of the fortress of Rameses,
within which the Hebrews are described as labouring when they built
treasure cities at Pithom and Rameses. It relates that Rameses
ordered a large tablet of stone to be made in the great name of his
fathers for the sake of setting up the name of the father of his
fathers, Seti I., called Ra-men-rna. Seti is named as the worshipper
of Sut, and the monument is erected in the great name of Sut; the
scene represents an offering to the god Sut in his human form
wearing the hut, or white crown, and holding the Ankh and Uas
symbols. Rameses is represented "giving wine to his beloved that
he may make him a giver of life." 2

It may be remarked that this monument contains good evidence

that Rameses II. was not that cruel persecutor of the Jews, or
Typhonians, which some have declared him to have been. It appears
from a tablet at Abusimbel, that he had chosen a wife from the hated
worshippers of Sut, a daughter of the king of the Khita, and that she
adopted the name of Ra-maa-ur-neferu. He was himself a Sutworshipper like his father Seti, if not so pronounced; he was a Hekshus
1 Ps. Ixxviii. r 2.
2 Records o/ the Past, vo!. iv. 35.

THE

EGYPTIAN

ORIGIN

THE

OF

jEWS.

393

in religion, if not a descendant of the Hekshus by blood. He appears

to claim descent from the Hekshus king Apehpeh, as the tablet was
ordered to be erected in the great name of his fathers for the sake of
setting up the name of the father of his fathers, and connecting the
Setis with their divine prototype in Sut. Sut-N ub, the doubly
powerful, is the style of 'the god Sut on the monuments, and this
Hekshus king is assimilated to that god. The god Sut is the object
of the cdebration, as he was the deity worshipped by Seti I.
The adorer of the god says: "Hail to thee, Sut, son of Nut, Aa- pehpeh (or Apehti), in the boat of millions of years, overthrowing
enemies before the boat of the sun." In this passage the Sun and
Sirius (Sut) are combined, as in the dual image of Har-Sut, or
N ubti. The 400th year of Sut-aa-pehti, the great double force,
because of the combination of the Sun and Sirius, must be read as
belonging to a Sun-and-Sirius cycle, the object being the divinity to
whom the Setis were assimilated.
Herr Karl Riel 1 has undertaken to adduce the proof that the date
from the year 400 of King Nub relates to the introduction of the feast
of a Sun-and-Sirius year in the year 1766, in which the fifteenth
of Pachons of the_ vague year fell on the 15th of Taht, of the
fixed year; or on the real normal day of the rising of Sirius. Be
this as it may, the present writer thinks the main object of the
journey recorded, and of the tablet ordered by Rameses, was to
chronicle the year 400 of Sut-Nub for the sake of setting up the
name of the divine father of the Setis, and of keeping the chronology of a Sun-and-Sirius cycle of 400 years; also, he is unable to
dissociate from it the 400-year-period alluded to in the Books of
Genesis and Esdras, which belongs to prophecy, i.e. to the astronomical allegory.
In the divine reigns 2 there is a period of 400 years assigned to
Osiris ; and if we could identify that, it might prove to be a cycle of
the " Bennu-Osiris," 400 years in length. The same imagery which
was applied to Osiris in the later cult belonged to Sut in the far
earlier time ; the name of Sothis is for ever identified with Sut, and
here the period of 400 years assigned to Osiris agrees with a fourhundred year cycle of Sut or Sothis. "Hail to thee, Sut-Apehpeh
in the boat of millions of years, overthrowing enemies before the boat
of the sun, great are thy roarings," is the salutation to Sut as Sothis,
not to the Bennu as the Phcenix of Osiris. The Egyptian BENNU or
Phcenix was the constellation in which Sothis or Sirius (the dogstar) was the chief star. It is believed to have corresponded
wholly or partly to the constellations Cygnus and the Eagle
(Aquila); the Egyptian phcenix being the swan of the Greeks, the
peacock of the Hindus (the bird of Saraswati and Kartikeya, who
are the Hindu Bride and Son), and the eagle of the Romans.
1

Leipzig, 1875

See vol. i. p. 41.

A BooK OF THE - BEGINNINGS.

394

The Phcenix was called the BENNU of Osiris as the Nycticorax, a

bird with double plume at the back of the head. But it was also
represented by other birds. Nor is its name derived from the Bennu
but from Ankh the living, as in P'ANKH and PANEACH (ml!El) applied
to I u, the son, and to Joseph, both of whom personated a phcenix by
name. This Ankh was the oriental ANKA, which was also known
as the Roc (Rukh or Rook), and Simurgh, which indentifies the
ANKA with the Rekh, another form of the Ph':l!nix found on the
monuments; a determinative of the Repas as types of time, as well
as a spiritual emblem. Hor-Apollo says,l "When the Egyptians would
denote the Great Cyclical Renovation they pourtray the phcenix bird,
for when he is produced a renovation of things takes place, and he is
produced in this manner. When the phcenix is about to die, he casts
himself vehemently upon the ground, and is wounded by the blow,
and from the ichor which flows from the wound another phcenix is
produced; which, as 5oon as it is fledged, goes with its father to the
city of the sun in Egypt; who, when he is come thither, dies in that
place at the rising of the sun. After the death of his father, the
young one departs again to his own country, and the priests of Egypt
bury the phcenix that is dead." Pliny had learned that the life of
the phcenix was related to the great year of the Cyclic Renovation
in which the stars and seasons returned once more to their primal
places. 2 But he gives its period as one of 660 years. Tacitus informs
us that opinions vary as to the number of years, the " most common
number being that of 500, though some make it 1461,'' 3 the length
of the Sothiac cycle. "It appears once in 500 years," says Herodotus,4 and one phcenix period of 500 is certain. Lepsius has proved 5
that the Egyptians were acquainted with the precession of the equinoxes, which they calculated by a period of 1,500 years, or three
phcenix cycles of 500 years each. This had to be combined with the
Sothiac cycle of 1461 years, and he has shown how this period of
sao years is the third part of an actual period within which a year
of 365 days coincides with the true solar year of the latter years.
Now the great cycle of precession, called the great year, when calculated
by that motion alone, consists in round (or cyclic) numbers, of fiftytwo phcenixes of 500 years. But there is another motion of the
orbit which works the contrary way and reduces the time in practice to
about 21,000 years. If the Egyptians ascertained the length of their
cycles by living through them, or if we credit them with as much mathematical skill and astronomical knowledge as the moderns possess with
regard to these motions and cycles, they may have corrected the
one motion by the other. The length of the great year, according
to the second motion, is given at about 21,000 years; and whereas
the 26,ooo years contain fifty-two phcenixes of 500 years, the 21,000
contain fifty.,.two of 400 years each.
1

B. ii. 57

2 X 2,

Ann. vi. 28.

ii. 73

Einl. p. 165.

THE EGYPTIAN ORIGIN OF THE JEWS.

395

What is wanted, then, is a phrenix of 400 years, as the type of the

period assigned to Osiris and Abram, Jesus with the Bride (female
Sothis ?) and Sut. This may be found by the aid of Hor-Apollo,l
who also tells us that when the Egyptians symbolized a man who had
lived to a proper or good old age, they depicted a dying crow; for" She
lives an hundred years, according to the Egyptians ; and one of their
yems consists of four of ours." Here, then, is a phrenix of four hundred
years represented by Hor-Apollo's crow, which may stand for a kind of
Bennu-Osiris of 400 years, the period assigned to Osiris in the divine
dynasties. The crow, in English, is a form of the Egyptian phrenix,
or Rekh by name, as the rook. The hundred years, which contain
four hundred, can be followed in the hieroglyphics by means of the
square, on which the "ter" sign of time was sometimes placed, instead
of the circular sign used for the reigns of kings, or ages of individuals.
The "proper age " of the phrenix, then, was one hundred TETRAETERID, identical with the four generations and four hundred years
of Abram.
To represent the current year, says Hor-Apollo, 2 they depict (with
the .sign of the year) the fourth part of an Arura, a measure of
land of an hundred cubits ; and when they would express a year, they
say a quarter. Four of these quarters SQUARED the fourfold year,
just as does the added day of our leap-year. Thus the dying phrenix
is identifiable with the dying crow or rook, typical of the proper
age of 100 years of four years each, or of 400 years altogether; that
is, of four generations of IOO years each.
The fourfold year mentioned by Hor-Apollo belongs to the Sothic
period, and the heliacal rising of Sothis being about one day later
every four years, completes the cycle, 1,460 years, in 365 of these
days. The Egyptians, in consequence, called the year of 365 days
one-quarter of the fourfold year.
This phrenix would be in the position of those persons who are
born on the 29th of February, and will affirm that they have a birthday only once in four years, and their years are of fourfold length,
their reckoning being identical with that of the Egyptians ; and if its
day of re-birth be analogous to our 29th of February, its age will be
the one hundred leap-years, or a hundred years of the squared kind.
The ancient phrenix went down into Egypt to die or be transformed
into the young one at the time of the great cyclic renewal. The transformation takes place at On (Heliopolis), where the sun-god, Atum, Ankh,
or the Phrenix, is changed into the son as I u-em-hept, the Jesus of the
Apocrypha, who, in Esdras, is associated with the cycle of 400 years.
Moreover, it was at ON that Abram was reputed to have taught
the Egyptians astronomy! The data agree exactly with the 400
years and the fourth generation of Abram's vision, seen when the
sun went down. The seed of Abram are to serve in a land not theirs
2

i. 5

BooK

oF

THE

BEGINNINGs.

-Egypt is not named-and to issue forth again ; Abram is to go to his

fathers in peace, and be buried in a good old age, just like the aged
phcenix of 400 years at the time of the great cyclic renovation. The
cyclic renovation is the same in the prophecy of Esdras, where Jesus,
the son, is to be revealed with " those that be with. him,. and they
that remain shall rejoice within 400 years." "And the Bride shall
appear."
There is a Scholion on the Tim.:eus hitherto considered to be of
a doubtful character, which led Biot to think the Epagomen<e or five
intercalary days were introduced into the Egyptian calendar by
Aseth, one of the shepherd kings. Lepsius considers that if the
Scholion contains any fact at all it can only mean that king Aseth
converted a lunar year of 354 days into a solar year of 360 days and
then added the five intercalary days, as if Aseth were a Semite correcting the Semitic lunar year by the Egyptian solar reckonings.
But as Aseth is clearly one with Sut (Apehpeh) of the tablet of 400
years, the change in the calendar mentioned in the Scholion, which
cannot refer to the introduction of the five added days, does in all
likelihood refer to the phcenix cycle of 400 years, by means of which
the apsidal motion was allowed for in its relation to that bf precession in the final adjustment of the reckonings resulting from the later
observations of the heavens. In Genesis 1 the period of 400 years
follows the wars of the four kings and the five kings, who are o_verthrown in the previous chapter.
There is an Egyptian legend which relates how Osiris in the 365th
year of his reign came from Nubia accompanied by Horus tp chase
Sut-Typhon out of Egypt, by which we may understand that the.
perfect solar year of 365i days was made to supersede the Sun-andSirius year of 365 days. In the battle for supremacy Horus was
aided by Taht, the lord of the luni-solar reckonings.
It is only in this our century of Excavation that men have
begun to dig and delve down to any depth of rootage, or to discover the real foundations of their knowledge, and in the theological
domain the downward explorations have hardly begun. These
time-cycles are the subject of ''prophecy" in Genesis, Daniel,
or Esdras, and not future human history, or the fate of empires.
The burning or transformation of the phcenix is paralleled in Esdras
by the burning of the eagle. "The whole body of the eagle was burnt,
so that the earth was in great fear." This in the interpretation of the
"vision " is to be followed by the founding of a kingdom "which
shall be feared above all the kingdoms that were before it ; in the same
shall twelve kings reign, one after another; whereof the second shall
have more time than any of the twelve; and this do the twelve wings
signify, which thou sawest." 2 Now if we take this to refer to the
founding of a zodiac ~f twelve signs and the introduction of the year
1

Ch. xv.

2 2

Es. xii. 13-16.

THE

EGYPTIAN

ORIGIN OF THE

jEWS.

397

or cycle, in which the quarter of a day was added to be calculated as

one day in every four years, and we suppose that the one day was
taken into the account in the second month of the year as it is in our
February, then the second king may be said to have more time than
any of the twelve, because the leap-year of fourfold length would be
reckoned and dated by the month of his reign.
The whole subject has to be considered in a chapter on the " Great
Year," but to my mind the present aspect of the cycle of 400 years
at least suggests that the Sut-Typhonians-the people, so to say, of
the Great Bear and the Dog-star-who were the most learned astronomers of Egypt, and the builders of the great Pyramid, were
acquainted with the real length of the cycle of precession, and calculated it, as a period of fifty-two phrenixes of sao years each, and that
they also discovered the motion of the apsides, or longer axis of the
earth's orbit, 1 which reduces the actual period of precession to some
2I,ooo years, or in round numbers, fifty-two phrenix cycles of 400
years each. That is near enough for the present purpose. It may
be, however, that the Egyptians found out the length of their periods
experimentally, by living through them, whereas the moderns can
only calculate the total ; and their practical observations would be
more trustworthy than any other reckonings. For instance, not long
since the distance of the sun from the earth had to be corrected from
95,ooo,ooo miles to about 92,000,000; this may have a bearing on
the calculation of the period of 20,984 years, and if the measurement
of annual variation should be wrong by two-fifths of a second the
number would come out as nearly as possible 20,802 years.
It is noticeable in this connection that Rameses placed on the
ceiling of the Ramesseion an astronomical projection of the heavens
supposed to represent his horoscope. In the inscription which accompanies it the star Sothis (the Dog-star) is said to appear heliacally, or
just before sunrise at the commencement of the year, and thus seems
to mark the period of a Sothiac cycle, which may have a bearing on
the period of 400 years. Unfortunately the regnal year of Rameses
is not given. Here and there we may obtain a date for the Hebrew
traditions where we cannot for the history. The Jesus of Esdras
was to manifest within 400 years. The seed of Abram were to be
afflicted in a strange unnamed land during 400 years. They were led
up out of that land by the deliverer Joseph. These belong to mythology, and may be related to a Sun-and-Sirius period of 400 years.
The date of 400 years on the tablet of San is none the less
historical because of any relation to Sut-Har, the Sun-and-Sirius.
1 "The position of the longer axis of the earth's orbit is a point of great importance . . . in fact, by the operation of causes hereafter to be explained, its
position is subject to an extremely slow variation of about 12" per annum to the
eastward, and which in the progress of an immensely long period-of no less than
20,984 years-carries the axis of the orbit completely round the whole circumference
of the ecliptic."-A Trea#se on Astro~tomy, by Sir John F. W. Herschel, 1833.

'

BooK oF THE
0

BEGINNINGS.

Dates on the monuments can be trusted, whether they refer to human

history or the celestial chronology ; the Egyptians would as soon have
thought of falsifying the time in heaven as of forging an historical
chronology, or of recording fictitious dates. There remains the fact that
Rameses the Second, the rebuilder of Tanis, has recorded a period of
400 years which had elapsed between the reign of King Sut-Apehpeh
an!! some unspecified year of his own long reign. Sut-Apehpeh is
probably the second Apepi, considered to have been the last of the
Hekshus kings. According to the prophecy, the seed of Abram were
to suffer during 400 years, and, according to the supposed history, they
actually were in the land of bondage during 430 years dating from
the time of Joseph's being sold to Potiphar, an officer of Pharaoh.
And there was a Christian tradition preserved by Syncellus, a
tradition "received by the whole world," which affirmed t!;tat Joseph
ruled the land of Egypt in the reign of King Apophis. Here then
is a look of history at first sight. Apophis we know, and the tablet
of San shows that he reigned 400 years before the year of the record
made by Rameses the Second. In Brugsch Bey's account of Joseph
in Egypt, the Hekshus king, Apophis, mentioned by the Manethonian
and Christian tradition, is there ; but what is wholly missing from the
monuments is Joseph himself. Nor shall we find the Hebrew mythology
on the monuments, in the shape of Egyptian history, the impossible
converse of what we have found, that is, the Egyptian mythology
reproduced in Hebrew as history. The Joseph who went down into
Egypt in the time of the king Sut-Apehpeh, and led the Israelites
up out of it 430 years afterwards,1 belongs to mythology, and is
apparently related to some period of 400 years belonging to the
Bride and the Son, as Joseph or Jesus, the Iusif or Iusu. The tablet
of San may enable us to utilize the date of 430 years. It is probable
that some 430 years do lie between the reign of Sut-Apehpeh and the
exodus of the Typhonians from Egypt after the death of Rameses the
Second, in the reign of Seti Nekht. But the only interpretation of the
facts at present possible is this. The Hebrew "mixed multitude" in
Egypt belonged to the most ancient religion, and were worshippers of
the mother and son as Sut-Typhon. After the death or expulsion of
Sut-Apehpeh, the last of the Hekshus, the Osirians and Ammonians
returned to power, and, with the exception of the reigns of the
Amenhepts III. and IV., the Typhonians had a bad time of it in
Egypt.
" In their time," says the tradition reported by Syncellus, "Joseph
ruled in Egypt," that is in the time of the Hekshus of the fifteenth,
sixteenth, and seventeenth dynasties. The tradition is undoubtedly
right, only we have been all wrong about the particular Joseph.
Enough, however, has now been said concerning the Messiah Son,
who, as the one who comes and brings, was the Iu-sif of the mythos.
1

Ps. lxxxi.

THE

EGYPTIAN

ORIGIN

OF THE

JEWS.

399

Sut was a form of the Iu-sif, as well as Iu-em-hept and the Delphian
Apollo. The ass, in the time of the twelfth dynasty, is named Iu;
and this was a type of Sut, who was the I u-sif of th!! ancient genitrix
Typhon.
Sebek was a form of the I usif, as well as Har-Makhu and A ten of
the Disk, who were each the Iu of the two horizons, as the son of the
mother. Har-Sut and Sut Nubti were dual forms of the son Iu-si
When king Apepi set up Sutekh for his lord, and worshipped no
other god in the whole land, that was a form of the Iusif. Thus
Joseph must have ruled in Egypt during several hundred years from
the commencement of the thirteenth dynasty, at least until the time
of Sut-Apehpeh, called .the last of the Hekshus, as during this period
the mother and her son were the sole divinities of the Sut-Typhonians,
and these people considered themselyes to be the worshippers of the
one God. At Tel-Amarna, Aten is often called the one God; he
is styled the one God living in truth. Also Kufu of the fourth
dynasty, in personating the living Har-Sut, was the adorer of the one
God, as the Iusif or son of the mother. The lacunce notwithstanding,
it i~ apparent from the negotiation between Seken-en-ra of the
seventeenth dynasty and the Hekshus king Apehpeh of Avaris, that
a possible treaty between them was made contingent on Apepi's consenting to worship all the gods (elsewhere called the nine gods) of the
whole land, with Amen-Ra at their head. But he was a worshipper
of the one god, Sut, who took the dual forms of Sut-Anubis and SutHar, whose twin starry types were Sothis and Orion, or earlier the dog
and the wolf. In the scene on the tablet of San, Sut is the one god
of the offering, the one god beloved of Rameses : only this one god
was not the generator Amen or the father Osiris, but always the child
Sut, son or dog of the mother ; Har, son of the mother ; A ten, son of
the mother ; Sebek, son of the mother, or Joseph, son of the mother.
It was the same Joseph under the many names of Adon, Tammuz,
Duzi, Baal, Sutekh, Khunsu, Iu-em-hept, Greek IE, Jasius, and
Jesus; the same Joseph who led the Israelites up out of Egypt; the
same mythological character, whether stellar, lunar, or solar, considered as the son of the mother who, as the coming one, was the
Iusif by name. This was the only Joseph who ruled as Adon over
all the land of Egypt in the time of the Hekshus king Apehpeh or
Apophis.
After the reign of Apehpeh the religion again changed hands.
Sut and his mother had to make way once more for the gods of
the orthodox, and there arose a king " who knew not Joseph," i.e.
who did not worship the Iu-Sif or coming son. At which time the
persecution of those who did so worship broke out afresh, whether they
were called after the I u, Jews; Aati, Menati or Sut-Typhonians ; their
period of bondage began, and lasted, so far as many of them were
concerned, until there came the casting-out, called by the name of the

A BooK

..

oF THE

BEGINNINGs.

Exodus. It was a long period of suffering for those who had been
suppressed and enslaved in mines and quarries, and compelled to do
all kinds of labour enforced by the whips of the taskmasters. The
Jews belonged to that suffering and enslaved people on account of
their religion, independently of race. They speak in their name
because they were of them. The bondage dates itself from the time
of the last of the Hekshus or Shepherd Kings until that of the
Exode, in the time of Seti-Nekht, which may have been, for anything
known to the contrary, exactly a period of 430 years.
"Now there arose up a new king over Egypt, who knew not Joseph;
and he said unto his people, Behold the children of the people of
Israel are more and mightier than we. Come on, let us deal wisely
with them, lest they multiply, and it come to pass that when there
falleth out any war they join also unto our enemies and fight against
us, and get them up out of the land. Therefore they did set over
them taskmasters to afflict them with their burdens. And they built
for Pharaoh treasure cities, Pithom and Rameses." 1 This description
of the Jews holding the balance of power in Egypt is true to the
monuments, only the "Jews" must be understood in the religious
acceptation of the name. The children of Israel were the sons of
El, AI, Ar or Har, who is the Son, and Elyon the Highest answers
to the first Har or El, who was Sut.
The story of Joseph and the wife of Potiphar is mythological. It
is the same that is found in the endeavour of Ishtar to seduce the
solar god Izdubar, who repels her advances when she says "Salute
me, for I would marry thee." Various versions are extant. One of
the most striking may be found in Lucian's account of the Syrian
goddess. In this Combabus (Joseph) is beloved by his master's wife;
and knowing that he is to be left in charge over her during the
master's absence, he cuts off a certain part of his body, and delivers
it over to the king in a sealed box as a precious .treasure to be kept
until the monarch returns. The same solicitation occurs as in the.
case of Potiphar's wife ; the young man, like Joseph, is proof against
the lady's passion, She turns on him, and denounces him to her
husband. Then the box is opened, and the innocence of Combabus
established. The story relates primarily to the lu-sif; or child of both
sexes. " I am a woman," says Bata, "even as thou art," speaking as
the infertile one, in the Egyptian "Tale of the Two Brothers." This
tale contains- a form of the mythos reduced to a romance, in which
the youl').ger brother performs the same act as Combabus, and cuts off
his genitals and throws them into the water. It contains the same
scene between the temptress and the youth as the Hebrew story; and
the foiled lady also becomes the false informer ; as does Potiphar's
wife. The Egyptian papyrus containing the tale, now in the British
Museum, was written by the scribe Anna, master of the rolls, and was
1

Ex. i. 8-11.

THE EGYPTIAN ORIGIN OF THE jEWS.

401

in the possession of Seti Mer-en-Ptah, the successor of Rameses II.

This "oldest romance in the world," once proved to belong to mythology, can in nowise be claimed as a precious and important elucidation
of the history of Joseph in -Egypt in the sense adopted by Brugsch Bey. 1
Nor can anything historical be based on the two dreq.ms of the Pharaoh
in which the seven kine come up out of the river Nile; one group fat and
the other lean, when the seven lean ones devour the seven fat kine ;
or the seven full ears of corn that come up and are devoured by the
seven thin and blasted ears. The imagery is Egyptian, zodiacal, and
mythical. The seven ears of corn are borne by the goddess Isis, in
the sign Virgo of an Egyptian planisphere. The great mother holds
five ears in her hands and carries two on her head. 2 The seven cows
were the seven mythical COWS of Hathor, the cow-headed .goddess.
Both were types of plenty: both related to the Nile and the inundation. These visionary symbols are palpably pourtrayed on the
monuments. In the Ritual the seven cows of Hathor are invoked by
name. They give food and drink to the living (whom we .call the
dead), and feed the gods of the west; and the Osirian.-{deceased) prays
these types of plenty to give him of their abundance. " Give ye food
and drink to the Osiris, feed him; give ye to him daily food and.drink
and all good things," 3-an early form of "Give us this day our daily
bread" is thus addressed to the seven cows of Hathor. The cow type
of Hathor is a paranatellon of the Scales, the sign next to the Virgin.
The seven .in relation to the inundation are as old as the Great Bear.
The appearance of the seven cows is.made prophetical, just as in Egyptian literature the seven cows, or as they are called the " seven Hathors,"
are . the foretellers of events to come, the prototypes of .the Greek
Parcce and the Gabs .of the Avesta. These seven prophetic Hathors
attend the birth of children, and predict their future fate. They appear
in the" Tale of the Two Brothers," where they come to utter a prophecy
with "ONE MOUTH." The seven years are likewise mentioned during
which the brother remains infertile, and these a-re followed by the
time of prosperity and plenty; 4 The " Hathors from Pithom" are
. especially alluded to in an inscription in :honour of .Rameses II. at
Ipsambul.
Nor has the "Bahr I usef" any relation whatever to the supposed
patriarch Joseph, whose name has been applied by the Arabs
to explain the Egyptian Iusif. All the accounts of this canal show
that it was made to retain the waters of the inundation; and the
traditions connect it with the name of Mena. When the Nile was
in flood a vast quantity of water was received into artificial lakes
by means of the canal, and dammed off until required for later
use. By these arrangements the inundation was doubled, which is
exactly what the name of the Bahr I usef tdls us in Egyptian. SEFA
1

VOL. II.

Vol. i. z69, E. Tr.

Ch. cxlix.

Drummond, pl. 3
Records, ii. 144.
D D

402

A BooK OF THE BEGINNINGS.

(Eg.) means to make humid; SEFI, to liquefy; SEFA is the inun

dation, and a name of its goddess. Iu means to duplicate, and
the IUSEF is literally the doubler of the inundation by name. This
name is likewise repeated in another form. In the neighbourhood
of the Libyan Basin, which was filled by the Bahr Iusef, it was called
the MENHE or MENHI canal.
HI (Eg.) is a canal of water, and the word means to inundate.
MEN (Eg.) denotes the fixing and placing, to remain, during. Thus
the MEN HI canal is the canal of the inundation, or of the water that
was fixed to remain there until wanted. A MEN is the container of
water, as a cask and a vase or jar. Both names say the same thing,
which is altogether remote from the patriarch Joseph. If we take the
HI or HIU of Menhi as the first syllable represented by the Arabic
Iu in Iusef, it comes to the same conclusion. HIU-SEF signifies the
canal of the inundation.
'
It was the Joseph of mythology who was in Egypt under the
rule of Apophis the king, Sut-Apehpeh of the Tablet of San, four
hundred years before the tablet was set up by Rameses the second.
The historical Joseph, if ever there was one, we shall have to seek
elsewhere in another way.
We must now look back to the beginning of the 13th dynasty,
when the reign of the Sebekhepts commenced, and the great confusion
began, to continue during five dynasties. Here the theory of the
foreign invasion and conquest of a thousand or two thousand years
fails to bridge over the gulf, or fill it in.
\

"A considerable number of native kings m1Jst have reigned between the last
king of the twelfth dynasty and the beginning of the foreign invasion. There
are numerous inscriptions which prove that sovereigns powerful in the north of
Egypt had extended their dominion to the heart of Nubia. The monuments of
Thebes, Southern Egypt, and Nubia might be consistent with the hypothesis of a
Hekshus kingdom in the north ; but the presence of equally important monuments
of the Sebekhepts at Bubastis and Tanis, kings whose names occupy an important
place in the chamber of Karnak, would alone be sufficient to overthrow this
hypothesis. There is in the Louvre a magnificent colossal statue in real granite
of Sebekhept III., with reference to which M. de Rouge says, 'A single statue of
this excellence and of such a material shows clearly that the king who had it
executed for the decoration of his temples or palaces had not yet suffered from
the invasion of the Shepherds. It is evident that under his reign Egypt was still a
great power, peacefully cultivating the Arts.'" 1

Yet it was the reign of Typhon, as proved by the worship of Sebek,

the ancient God of Darkness, who had escaped from the battle with.
Horus in the shape of a crocodile. My own reading of the facts is
that at the beginning of the 13th dynasty only a religious revolution had
occurred through Queen Sebek-nefer-Ra, who delighted to assume the
character of the Divine Genitrix as mother of the son, i.e. the Virgin
Mother, who alone produced the son from herself without the initial
fatherhood; a r&le that was tempting to a woman who reigned alone.
She was the continuer of Sebek as Ra. The Sebekhepts were no
1 Renouf, Ht'bbert Lectures, pp. 44, 45; see also Birch, Ht'story of E,zypt, p. 74.

THE

EGYPTIAN

ORIGIN OF THE

1EWS.

doubt native kings, and some of them were treated as such. But
when Seti the first, the devoted to Sut, singles out seven of them
for special recqgnition or reverence, this act tends to show they also
were worshippers of Sut-Typhon in the solar form of Sebek-Ra and
his mother. Also the Hekshus king Apophis so far claimed a
kinship in religion, if not in race, by having his own name engraved
in hieroglyphics on the right shoulder of the colossal statue of
Semenkhara-Mermesh, the 18th king of the 13th dynasty according
to the royal Turin Papyrus. 1 This was more like laying a hand on
that monarch's shoulder in token of friendship, than the act of an
overthrower and destroyer.
But, with the restoration of Sut-Typhon under native kings, the
"invasion" and the strife had more or less begun. For the etetnal
conflict between Sut-Typhon and Osiris was being fought out continually on earth before it was transferred to the scenery of the
heavens in the later rendering of the mythos, and Lower Egypt was
the particular battle-field.
Sut had once been in possession of the whole land of Khentu in
the south and Kheptu in the north ; his star ruled in the one, his
mother's in the other, and they were the Biune All, in the beginning
with the goddess of the seven stars and her son the Dog. Then
other gods were evolved, Shu anrl Taht, Ptah and Osiris and Amen
Ra, and these began to chase Sut-Typhon from the land of their
birth,-the driving out of Sut-Typhon being one of the prime causes
of the colonization of the world. By degrees the Typhonians were
crowded down to the northern extremities of Egypt, where the mixing
of race with their co-religionists of Syria and other lands led them to
look at times for help from their fellow worshippers of the most ancient
gods. At length the Hekshus, Aamu, Menat, Aati, are limited to a
Nome or two, so far as they are visibly congregated together; and
at last the main body of them is confined to Avaris, where we find
them under the ruler Apehpeh, called the last of the Hekshus kings.
"It came to pass," says the scribe, Pentaur, "when the land of Egypt was held by
the impure (The Aati or Aamu) there was no lord-king (i.e. of the whole of Egypt);
in the day, namely, when king Ra-skenen (Sekennenra) was ruler of the land of
the south, the impure holding the district of Aamu (or of Sut-Ra), their chief
(Uhi) King Apepi was in the palace of Uar (Av?Iis). The whole land paid
homage to him with their manufactures in abundance, as well as with all the
precious things of the inhabitants of the north. Now king Apepi set up Sutekh
for his lord ; he worshipped no other god in the whole land . . . built him a
temple of durable workmanship. It came to pass that while he rose up (to celebrate) a day of dedicating . . . . a temple to Sutekh, the prince (of the south}
prepared to build a temple to the sun over against it (query, in rivalry with it?).
Then it came to pass that king Apepi desired to . . . king Ra-skenen . . .
the prince of the south. It came to pass a long time after this . . .
Four lines obliterated.
. . with him in case of his not consenting (to worship) all the gods which
are in the whole land, (and to honour) Amen-Ra, king of the gods. It came to
pass, many days after these things, that king Apepi sent a message to the prince
1

Pl. 7, scutcheon n6, Histoire d'Egypte, Brugsch.

D D 2

BooK oF

TIIE

BEGINNINGS.

of the south. The messenger (being gone ?) he called his wise men together to
inform them. Then the messenger of king Apepi (journeyed) to the chief of the
south; (when he was arrived) he stood in the presence of the chief of the south,
who said to him this saying, viz. to the messenger of king Apepi, 'What message
dost thou bring to the south country? For what cause hast thou set out on this
expedition?' Then the messenger answered him, ' King Apepi sends to thee,
saying he i-s about to go to the fountain of the castle, which is in the region of the
south, seeing that . . . has commissioned me to search day and night ! ' . .
The chief of the south replied to him, that be would do nothing hostile to him.
The fact was he did not know bow to send back (refuse?) . . . the messenger
of king Apepi. (Then the prince of the south) said to him, ' Behold thy lord,
promised to ' , .
Four lines obliterated.
Then the chief of the south cailed together the princes and great men, likewise
all the officers and heads of . . . and be told them all the history of the
wo:J:ds of the message sentto him by king Apepi, before them (or according to
order). Then they cried with one voice, in anger, they did not wish to return a
good answer, but a hostile one. King Apepi sent to " 1

The people shut up in Avaris, who are called Aati or Aamu, are
Typhonians first and foremost, whether invaders or not. The
city of Avaris, says Manetho, was Typho's city, in accordance with
the ancimt theology. It has been discovered by M. de Rouge that
Avaris, the residence of the last Hekshus king, was depicted as the
house of the leg, written phonetically Hat (house), Uar (the leg).
And the house of the leg is identical with the house of Typhon, when
the imagery is interpreted.
The house of the leg is good Egyptian for the leg or thigh constellation, that is Ursa Major or Typhon. The leg or hinder thigh,
the Khepsh, denoted the north as the emaning uterus of creation.
The city of Avaris in the north of Egypt, as house of the leg, represented the place of birth in the planisphere ; and it was in the N orne
of Sut. Typhon was reported to be concealed in the Bog of Serbonis,
at the northernmost limit of the land. 2 Avaris is said to have been
built by Saites or Sut.
In the religious revolt described by Pentaur, Ra-Apepi was king in
Avaris, and ruled over the whole north of Egypt. It was in the
time of Ra-Skenen who was the ruler in the south. We learn from
the "Inscription of Aahmes," a captain-general of marines, that he
was present at the -taking of Avaris. He says, "We laid siege to
Avaris," "we fought upon the .canal of Patetku of Avaris." "We

took Avaris." 3
After the reign of Ra-Apepi in Avaris, and the driving out
of the Hekshus for the time being, another rush was made from
the south, and the Pests once more profaned the Ammonian gods
with their hated presence. It is the same complaint as that of
Pentaur, but refers to a later onset. Aahmes the captain served under
Aahmes the first king of the I 8th dynasty. In the religious sense
Aahmes the Pharaoh was a king who knew not Joseph, and the
1
2

Pap. Saltier,
Herod. iii. 5

I.

Slightly altered from Goodwin's version.

3 Records of the Past, vol. vi. p. vii. lines 7, 8,

12, 13.

THE

EGYPTIAN

ORIGIN

01<' THE JEWS.

405

eighteenth dynasty arose as. the oppone11t and conqueror of the

worshippers of Sutekh, or Sut the child, the Typhonian Iusif.
Aahmes married l;l.n .tEthiope woman, apparently the daughter of some
royal house, possibly in relation to the war, in which he drove back
the" Pests
the south." Through this queen Aahmes-NefertaJ:;i l the
black race mounted the Egyptian throne.
The hlack blood appears t_o have wrought in favour of the
Typhonian religion; Sut was the god of the Nahsi, and the Aten
sun was especially worshipped by the ...Ethiopians. It breaks out
in the person of Amenhept Ill., whose mother was a black, and
whose features show the .tEthiopic type. The mo~arch intropuced
afresh the Aten disk of the sun, designated the Aten-Nefer, or
youthful solar god. This, when rightly understood, was no new
thing in Egypt. Among the servants of Sebek, in the thirteenth
dynasty, there is a king AIU, whose throne-name is MER-NEFER-RA, 2
the lover of the young sun-god, who was the lamb of the Sebekhepts
and the solar child of the Typhonian mother. He also was assimilated to the god as the son, the" Iu," who comes, and. is the coming
one for ever.
Among the kings, in the Chamber of Karnak, who are later than
the thirteenth dynasty, and earlier than the eighteenth; there is one
styled "NER-ATEN-NU-RA." 3
He too was lord of the Aten
likeness of the sun, long before the time of .the so-called diskworshippers. The Aten sun, as mere disk, will tell us nothing without
the doctrine of the cult. As the sun of the horizon, it is identical
with Har-Makhu, a title given also to the orthodox gods. But the
Aten disk was the emblem of the divine son, who was solely the seed
of the woman ; and the Pharaoh assimilated to this type was a
representative of the Har-sun, the sonship of the divine genitrix,
and not of the fatherhoc;>d; he imaged. the unbegotten son of the
mother. the son of the woman who is the Messiah in the Book of
Enoch.4
Amenhept III. is known to have married a woman who was
evidently foreign, as she is painted of a fair colour, with pink-tinted
flesh-the complexion given on the monuments to what are termed
the Japhetic races, as opposed to dusky Ham. It is recorded on
the Scarabcei that her father's name was IUAA and her mother's
Tuaa. This lady, whose name was TAIU, appears to have had a
marked influence on the course of religion and politics in Egypt.
Some Scarabrei, says Dr. Birch, dated in the eleventh year of this
reign, 'foreshadow the religious revolution that was impending. On
the first of the month Athyr, the king had finished a large lake or
basin, about 5,000 feet in length, and 1,000 feet in breadth, English

of

2
3

Brugsch, Histoire, pl. xi. scutcheons 237, 238.

Ibid. pl. 7, scutcheon 135
Ibid. scutcheon 216, pl. 10.

Ch. lxi. 9

BooK

OF

THE

BEGINNINGs.

measure, and on the fifteenth of the month he held a festival, and

launched on this lake the symbol of his worship, the boat of the solar
disk, named Aten-nefru. This was the type of the young (Nefer)
sun-god, Aten or Adonis, the Iu-su or Iu-sif.
The.mother of Amenhept III. represented the boat, as the bearer
or genitrix. Her style in the scutcheons is MuT-EM-UA, the mother
as the solar boat. Or, as" EM-U A" also means ALONE, she has the
significant title of the Mother alone; she who bore the Only One. In
the temple of Ra, built by Amenhept at Luxor, she is proclaimed to be
the bark that bears the sun. In this same temple there is a remarkable
sculpture representing the incarnation, the annunciation, the conception, birth and adoration of the divine child, here born as Amenhept
III., the son of Mut-em-Ua, or the mother alone. The scenes are
pourtrayed on an inner wall of the holy of holies. The queen,
being the earthly image of the mythical genitrix, gives birth to her
child as the messiah-son. In the first scene Taht, the Word, Logos,
or messenger, and tongue of the gods, announces the coming birth.
In the second, Khneph, the spirit or divine breath, and Hathor,
the cow-headed bearer of the sun, each takes the queen by the hand
and holds the symbol of life, the Ankh, to her mouth. This is the
act of incarnation, which has a visible result in the swelling shape of
the queen's figure. In the Arabic traditions, Gabriel, whom the
Persians designated the angel of revelations, is said to have breathed
into the bosom of the virgin's shift, and caused conception. 1 Nef
means breath, and Shu, the earlier God of Breath, will be identified
with Gabriel. In the third scene the queen is seated on the midwife's stool, and the child is born. In the fourth scene is depicted
the adoration of the child, with three human figures behind the
god Khneph. The child here born was representative of the Aten
sun, the same as Adonis, Tammuz, or Duzi, considered to be the
son of her who came from herself, the virgin mother. In the great
Harris Papyrus, Rameses III. complains that the revolters and
insurrectionists have made the gods in the human likeness, and
Queen M ut-em-U a and her son assumed the divine likeness, as the
Mary and child-Christ of the Aten cult. 2
Queen T AIIU wears a headdress and crown, from which seven gold
wires spring and support seven small golden disks. These show her
worship to have been akin to that of Sevekh-Ra, the Sun as the
Lord of the Seventh Day and the Number Seven; the Sun that was
said to "cross. in the Eye of Seven Cubits," and who is adored
at Ombos by the worshipper holding the instrument containing the
seven wires.
In the British Museum there is a magnificent statue of Amenhept
III., with the Libyan lips and Kushite type of face. On the back of
1
2

Jallalo'ddm, Al Beidawi, Sale, Al KoraN, ch. xix. note g.

Sharpe, Egyptian Mythology, p. r8.

THE EGYPTIAN ORIGIN OF THE JEWS.

.407

this a divine name has been changed. It was a name conj<;>ined with
Ra ; for the Ra was left on the polished stone, as it was first written.
We now know that the missing name must have been A ten, and with
the substitution of m for t it was, turned into Amen.
As it is usual to conclude that a woman was at the ".bottom of it
all," so in this instance it is surmised that Mut-em-Ua was a cause
of the religious revolt under the Amenhepts IlL and IV. The Aten
disk, the especial symbol of the }Ethiopians, is a type of the same
divinity as the Syrian and Hebrew Adon. It is a remarkable meetingpoint of cross ways this, where stands the King Amenophis III.
-of the dusky race, with his black mother on the one side and his fair
wife on the other, both devout worshippers of Aten-Ra, on the
Typhonian line of descent.

Amenhept, like Tahtmes, had, in the language of the inscription,

"washed his heart," as the Zulus speak of " washing their spears,"
and carried his conquests to the land of Naharain. He was a
mighty warrior and hunter. The memorial Scarabrei tell us that,
on his hunting expedition in the land of N aharain, he had speared
I 10 lions with his own hand.
At the temple of Soleb he is proclaimed conqueror of Naharina or Mesopotamia, Singara, Pattana
or Padan-Aram, and Assur or Assyria. Now a king's daughter,
preciously adorned, was a portion of the tribute paid by the king of
the Rutennu to Tahtmes III., in the year 32 of his reign; and
my conjecture is that the fair wife of Amenhept was a portion of his
Mesopotamian conquests. The great empire of the Khita lay in
the vast plain of Mesopotamia, or Naharain of the double river.
The inscriptions often refer to the land of Naharain, in the neighbourhood of the upper Rutennu. This is the Aram-Naharaim, Aram of
the two rivers mentioned in the Hebrew writings-the land of the
two streams, or double-stream land, that lay between the river Tigris
and Euphrates.
Of all the peoples known to the past and named on the monuments,
the Egyptians acknowledge the Khita as the noblest, and rank them
almost as their peers. They are the "great people," and their land
is the "great country." They are the Hittites of the Hebrew
Scriptures; their origin is one of the unsolved. problems of history.
But long ages before the rise of Babylon and Nineveh the ancient
Khita ruled in the most northern parts of the Syrian land, and their
empire extends to a remote antiquity. The object of citing this is to
suggest that the Aramean element in the Hebrew writings connected
with the story of Abraham may be the result of the marriage of
Amenhept with a daughter of the double-stream land of N aharain
or Mesopotamia, who would thus be a " HITTITE." The name of
the queen's father, recorded on the Scarabrei, was IUAA, and the
name of her mother TIUAA, the feminine form of the same. Iuaa
is evidently derived from the god lu, the coming one, and as AA

._

A BooK

OF THE

BEGINNINGs.

means born of or engendered, these appear to be named as the

devotees of Iu, the dual son, who was Iu-em-hept at ON, IE at
Delphi, Joseph in Lsrael, and the Jesus of the Apocrypha. Iuaa, of
Lower Egypt, would be IUAA-KHEB. That is the nearest approach
to an historical Jacob to be anywhere found on the monuments. 1
Amenhept Ill. was followed by Amenhept IV., who has been
supposed to have changed his name to Khu-en-Aten, the Adorer of
Aten. The latest researches, however, point to these two as being
differ~nt persons .. -Khu-en-Aten, changed the name of the city called
after him, Khu-Aten, into Pa-Aten-Haru, the city of delight for the
solar disk, or rather, the youthful sun-god, Adon, the lord. He
appeare.d in. public riding on the golden court-chariot, like the disk
of the sun. 2 His scutcheon and style read like a hymn to the sun.
"In the horizon celebrate (rm) the splendour which is in the orb of
Aten." 3
Khu-en-Aten was suckled by a nurse, who was the namesake of
the queen-mother Taiu; she is styled the high nurse and nourishing
mother of the god-like one. This would assimilate her to the
ch.aracter of one of the two divine sisters of the child; Her husband's
name was AI, or, in full, Aru. Aru was a priest or holy father
(Nuter-ta), also the fan-bearer at the king's right hand,.and overseer
of the stud of brood mares; he was versed in the science of lawr and
has. the title of the royal scribe of justice. Aiu and his wife Taiu
were promoted so rapidly that their rise was the subject of gossip
with the common people, whose comments are inscribed on the
monuments. As Aiu was in the law, and is style&" the royal scribe
of justice," he may have been a judge, that is a SEP, and AIU the
judge, is AIU-SEP, or Joseph. The name of Iu-em~hept is also
spelt with the variant A~, or Aiu, and the ass is both AAI and lu.
If there be any historical Joseph to be found on the monuments it
is in this AIU as a Sep. He was the protege of Amenhept I.II..; and
again, if there be anything historical in Joseph's asserted connection
with the king Apophis, it may be identified, as Amenhept is likewise styled an A-peh-peh. In the title of Sut-Apehpeh on the tablet
of San, the double lion is the sign of Peh-Peh ; but on his own
scutcheon the name is written the same as that of the Apophis
monster, the Apap, meaning the elevated. One A-peh-peh is therefore as good as another, for th.e name or title of Apophis. Aiu is a
supposed worshipper of Amen, but this name in a case like the
present proves nothing. Amen is but a title, without determining
the theology. Amen was a title of Sebek, the Typhonian sun-god.
AMEN-AU, the hidden Au, is a god of the Sebek family of gods;
Kak was an Amen, the hidden, unknown, or coming god, the AMENU1 There is in the British Museum a blue porcelain cylinder for holding the
s:ibium used in blackening the brows and eyelids, on which the names of Queen
Taiiu and Arnenhept III. appear, ~No. 2572 b, shelf 2.)
2 Inscript. of Amellhept IV.
3 Kiinti{sbuch, Taf. 28,-Fig. D.

,.,
', ~(

THE EGYPTIAN

ORIGIN OF THE

JEWS.

409

EL. Also Baal-Amen of the Phrenician theogony, according to the

present reading, indicates the sun as the son (Al) of the mother;
whereas the Amen-Ra of later Egypt was the divine father. It is
of more importance to know that Aiu is an Ar-mer-Maat, the beloved
son of Truth, and that his sun is Khepr-Khepr-Ra, the sun of the
double beetle, the two cherubs of the Hebrew mercy-seat, as shown
by their appearance in the Egyptian sacred ark or portable temple. 1
This sign connects Aiu with the worship of Tum and Ma, and their
Two Truths. Also the lions are used in proclaiming Aiu to be. the
son of Ma, beloved exceedingly: Here then, we have the Thummim
of Ma.and Atum,, the beetles: or cherubim, and the two l-ion-gods in
a cluster..

On a monument of the thirtieth year of the reign of Amenhept

A-peh-peh, the patron and promoter of Aiu, is represented as receiving
the accounts of an extraordinarily great harvest from the storekeepers
of Upper and Lower Egypt. In the tombs of A:bydus were buried
several "overseers of the accounts of the corn placed in the royal
gJ;anaries." And again, SAP (Eg.) means-to examine and verify.
Brugsch' Bey 2 quotes a memorial stone of a contemporary family,
which mentions that a certain Ha-Aai (Lord Aai, the equivalent of
Adon in Hebrew), who was " an overseer of the cutters of hierogly.phics-" of his- unnamed "lord of the land," had two sons, named
Har-em-~ebi and Rameses. This looks as though Har-em-Hebi
and Rameses I. may have been the children of Aiu, the divine
father and scribe of justice. Brugsch Bey says,." Whether Rameses I.
was the son, son-in-law, or brother of Haremhebi is as yet
undecided. If I say the brother, 1 am led to this as a possible
supposition by the testimony of the memorial stone of a contem-
porary family, which mentions the brothers Haremhebi and Rameses
among the sons of a certain Ha-Aai, an' overseer of the cutters of
hieroglyphics' of his unnamed 'lord of the land.'" 3 Aiu, the overseer, examiner, and j_udge of the cutters of hieroglyphics, would be
a Sep, one of the Kem-Sep,. and Aru-SEP is the equivalent of the
Hebrew name of Joseph. If this-Aiu, an overseer of the cutters of
hieroglyphics, and father of Horus and Rameses, be the priest and
Suten of the Scutcheons, who became one of the heretic Pharaohs,
it will throw clear light on one of the obscurest parts of Egyptian
history, for the reading of the facts would demand that Aru should
have become the husband also of the queen Mut-em-Snatem, or
Neit-em-Mut, and that she should have been the mother or stepmother, and not. the wife, of Horus (Har-em-Hebi). Aiu was the
protege of Amenhept III., and the friend and right-hand man of
Amenhept IV. or Khu-en-Aten, and if there be a Pharaoh on all the
1
2
3

Brugsch, Ht'stozre, pl. I2, scutcheon, 257.

Vol. ii. p. 8.
Brugsch, Ht'story of Egypt, vol. ii. p. 8, Eng. tr.

410

\ J

f' {

}.l"

1 ~!

l {/

~)iJJ'

ry

BooK

oF

THE

BEGINNINGS.

monuments that agrees with the Hebrew story, this is the king, and
Aiu is the man who was elevated to a seat at his side.
The account in Genesis 1 says Joseph was made an Adon over
Egypt; so it is said of Har-em-Hebi. He was "an Adon of the
whole land for the duration of many years;" he was called to be
"the great lord in the king's house,'' In the Egyptian collection at
Leyden there is a monument on which he appears in the character of
first official of the court. Lastly, the Pharaoh being so pleased with
him, he rose to the position of " heir of the throne of the whole land,"
and wore the royal crown of Egypt as the Horus of Manetho. A
similar description might be given of the elevation of Aiu by Khuen-Aten, as he was not of the blood-royal, and the king had no sons.
The Hebrew writer relates that Pharaoh called Joseph, and said,
"See, I have set thee over all the land of Egypt. And he made him
to ride in the second chariot which he had." This is perfectly consistent with the Repa-ship. " And they cried before him, Abrech,
and he made him (ruler) ove(all the land of Egypt." In this passage
the meaning has been missed, and " ruler" has had to be inserted to
make the sense. But if the word "Abrech " be Egyptian, that would
proclaim the ruler. Rek (Eg.) means to rule ; it is the older form of
the name of Ra. " Ab" signifies the pure, pure one, the priest, the
holy father. Ab-rek denotes the priest-ruler, literally his royal reverence. " And he made him Abrech over all the land of Egypt " is
'the restored sense of the passage, and thus it would mean he made
him the priest-ruler, or the priest as ruler over the land. Aiu is the
,;.V holy father who was made an Adon, and who is the priest-king,
the only Ab-rek or N uter-ta on all the known monuments who
.became a Pharaoh in Egypt.
The queen of Khu-en-Aten, Nefer-tai-ta-Aten-Ra, 2 had a sister,
who appears on the monuments as Netem-Mut, supposed by
Brugsch Bey to have been the wife of Tut-ankh-Amen first, and
Har-em-Hebi afterwards. 3 But the fresh fact supplied by the
statement respecting Aiu and his two sons, Horus and Rameses,
suggests a new reading. On the statue of Turin, Netem-Mut
or Mut-netem appears as a queen-mother beside Har-em-Hebi, as if
he were her son. She places her left. hand on the shoulder of the
king. The inscription has been taken to celebrate a marriage between
Mut and Horus, as it says, "Then was Amen-Ra moved with joy,
and he beheld (the king's daughter) and wished to unite her with
himsel And, behold, he brought her to this prince, the crown
prince, Har-em-Hebi; and all the divinities of the chamber of fire
were full of ecstasy at his coronation." There is no word of a
marriage of Netem-Mut with Har-erri-Hebi. The joining with
Amen in the divine marriage only denotes the change in religion

,l

xlv. 9

2
3

Brugsch, Histot"re, pl.

Brug. v. i. 456.

12,

Scutch. 256.

THE

EGYPTIAN

ORIGIN

OF

THE JEWS.

4I I

from the disk-worship, as in the case of Ankh-nes-pa-Aten, who

became Ankh-nes-Amen.
First she was considered to be the daughter of Horus, by Champollion and other writers; next his wife, by Lepsius and Brugsch
Bey. Dr. Birch, unsatisfied, asks, "Was she the wife of the monarch,
the divine father AIU, and a daughter of one of the heretical kings or
usurpers?" 1 That is what the latest discovery points to. If Aiu be
the Ha-Aiu, who was father of Horus and Rameses, then it is
almost certain that Netem-Mut was the second wife of Aiu, and the
mother or step-mother of Horus and Rameses I.
Here the Hebrew version may contain a fact. The name of Joseph's
wife, we are told, was Asenath. As (Eg.) means great, to be at rest,
reposing. As-Neit is the great or reposing, i.e. enceinte, Neit-Neith as
gestator. This is the character of Netem-Mut. Her name, written
with the seed-pod, shows she represents the goddess as gestator-the
bearing mother. The determinative of As, repose, is the knot borne
by the brooding mother, Taurt (Thoueris).
Now in the legend preserved by Plutarch, most likely from Manetho,
we are told that Thoueris (Taurt) was formerly attached to Typhon
as his own concubine ; but it was reported that as great numbers
deserted daily and went over to Horus, Thoueris deserted also. This
lady, according to other accounts, was called Aso. By that name she
appears as aiding and abetting the conspiracy of Typhon against
Osiris. Here she is called a certain queen of lEthiopia, whose name
was Aso. 2
In Plutarch's narrative we also find Horus impeached by Typhon
for being a bastard, but Hermes became his advocate, and Horus
was judged legitimate by all the gods.
Either there is historic
matter mingled with this report, or else Horus and Netem-Mut of
the Turin Inscription are assimilated to the two characters of Aso and
Horus in their desertion of Typhon. The inscription derives Horus
from the belly of Teb-em-Shef, as if he were of Typhonian origin;
but he "made a divine shape in it."
The inscription states that on the day the god made.kis peace offerings he brought them to that chief, the heir-apparent, dwelling in the
two lands, Har-em-hebi; he went to the royal palace, he placed him
before him, at the home of his "great daughter." 3 That is the
daughter of the divinity who it is conjectured was the mother of
Har-em-hebi and widow of Aiu, and who had fulfilled the part of Aso,
and followed Horus in the change of religion from the worship of
Aten to that of Amen-Ra.
Har-em-hebi appears in three different monuments in the British
Museum, each belonging to the time when he was Repa, or chosen
2 Of Isis and Osiris.
Biblz'cal Arclueology, vol. iii. pl. 2, p. 491.
a The word used is.,~ SHEPS," a variant of "As," the Great, in the maternal
sense, as in Asenath.

A BooK

412

OF THE

BEGINNINGS.

heir,-apparent; before he ascended the throne as a Pharaoh. 1 These

reveal the fact that he was Repa under a disk-worshipper of the
Tum-Typhonian cult, or was one himself. He makes his invocation
to the sun as Tum, who is said to grow young and be renewed as
ATEN, the " Divine Boy," in the arms of his- mother Hathor; the one
god who begat and gave birth to himself, especially as the son of
the Akar or hinder-part, and who is the one adored. in the circle of
all the other gods after the manner of Joseph in his dream. This is
the language of the so-called Disk-worship. The monument of Turin
shows that Har-em-hebi, in becoming the Pharaoh, had made his
peace with Amen-Ra, the generator and father, and had changedinto a persecutor of those who worshipped the Mother <!-nd Child only.
It is Rot necessary, however, to assume that Har--em-Hebi was the
son of Netem-Mut. He may have been the son of Aiu by Taiu the
first wife. Har-em-Hebi was not considered to be of royal birth ; his
tomb- a.t Sakkarah exhibits him without the cartouches. of royalty. 2
It is possible that Aiu as a Sep may have been interfused with the
Joseph of the mythos. Anyhow, this is an that the present writer is
able to contribute towards the restoration of Joseph and Asenath, and
it is more than has hitherto been recovered from the monuments.
Horus beca~e the bitter enemy of the Typhonians and the
worshippers of Aten-Ra. There was an exodus after his accession to
the throne. The Hekshus, disk-worshippers and followers of Sut, had
to flee, whether they were "foreigners" in the ethnic o~; religious sense.
He demolished their monuments, and made use of the stones with
the inscriptions reversed and turned inwards for his own buildings. The ecclesiastical writers make the Exodus to he about this time,
at the end of the 18th dynasty, but they place it in the (unknown)
reign of Akhenchres, daughter of Horus.
Aiu's tomb in the Typhonian valley of Biban-el-M uluk shows, by
his portrait, that he belonged to the race of Kush or Phut. "The
catacomb of Aiu is of no great extent; the negro countenance of the
king is the most remarkable object in it." 8
Neither on the present nor any other theory, except the astronomical,
can Joseph and Moses be made contemporaries. But, if both were
Hekshus kings at different intervals, and their fall was each time followed by an exode of the unclean Typhonians, it would be easy for a
transcriber to class them together. Also we have to remember that
the reporter for us is Josephus.
It must by this time be obvious that the one Exodus of the
Hebrew writings belongs to the mythos, and that when we come to
historical facts there were several exodes of the Sut-Typhonians or
Ius from Egypt. These facts are reflected on the monuments, where
1
2

Egyptian Gallery, Vestibule, Nos 550, 551, 552.

Mariette, Motzt. Dz"vers, pl. 74, 75
Osburn, MoJtummtal History. ii. 341.

'

,<

THE

EGYPTIAN

ORIGIN

OF THE JEWS.

413

the one grand exodus is resolved into three different expulsions, more
or less known to Egyptian historians.

All the charges and objections made by Josephus against the statements of Manetho are falsely founded on the assumption that there was
but the one exodus from Egypt, and that that occurred as described in
the Book ofthe Exodus. Whereas Manetho, in the account headed "Of
the Shepherd Kings," tells the story of the possession and fortifying ef
A varis, and their expulsion therefrom when they were driven out by
Aahmes, who has got mixed up with Tahtmes, both being named sons
of the moon; and he afterwards relates the story of the second possession of the city of Avaris, which had been "left vacant by the
shepherds," and oLthe .conspiracy and revolt of the lepers, under the
leader and lawgiver Osarsiph of Heliopolis. These accounts include
two exodes at least. Another exode followed the ascent of Horus to
the throne, and Joseph-.Peteseph can only .be the human leader of
revolt in this case as Aiu the son of Kush, or the Phutite. Josephus,
on account of his theory, was compelled to lump together, or to
complain that they were not lumped together, the different exodes
distinguished by the Egyptian writers.
In his description of one expulsion under Moses, Manetho gives
the number of outcasts at So,ooo.
Cha:remon, in his version as reported .by Josephus, calls Joseph and
Moyses (Peteseph and Tisithen) the two leaders of 250,000 outcasts
from Egypt. Now, as Manetho puts the number of outcasts at .So,ooo
the coupling together of Joseph and Moses is as obvious a lumping
indiscrimit:Jately as is the making of Manetho's8o,ooo into Chreremon's
250,000.

According to Manetho, this exodus was caused through the king's

desire for a sight of the gods. On the other hand, Chreremon ascribe~
it to the instigation of Isis, who appeared to the king in a dream; and
he says that Phritiphantes was the chief mover, not Amenophis. The
quarrel of Josephus is that the Egyptians will not give a true account
of the departure of the Hebrew-s from Egypt : Manetho, speaking of
one batch, is charged with forgetting that he had already related their
departure 5 r 8 years earlier.
Josephus is' fusing the different exodes and expulsions in one, and
in the name of his own people, all being dominated by the mythical
Exodus of the sacred writings. The Egyptian writers more or less
distinguished between them. Also these writers never would own
that "our forefathers came into Egypt from another country." 1 In
both cases they were right. Here again Josephus read his history
by means of the mythical descent of Jacob and his twelve sons ;
and the Egyptians were not so beguiled.
Two exodes will account for the increased number given by the
later writer, as the result of two expulsions. Manetho traces one
1 Against Apion, i. 1 1 25.

BooK oF

THE

BEGINNINGs.

expulsion to Amenophis, whom Josephus designates a " fictitious

king."
The "fictitious king" was desirous of seeing the gods, as had been
Horus, one of his predecessors in the kingdom. Horus then is the
first KING who desired to see the gods, and it was he who restored
. the gpds when the heretics were driven out by him ; this identifies
the exodus of Josephus, when Manetho's 8o,ooo were expelled. Also
Horus is the Bocchoris of Lysimachus. The Bak is the hawk of
Horus ; with this the name of Har-em-Hebi is written, and in the
name Bak-Horus we have both the hawk and its meaning identified
with the Pharaoh.
Josephus, quoting from the Egyptiaca of Lysimachus of Alexandria,
says," In the days of Bocchoris 1 the Jews, being leprous and scabby,
fled to the temples, where they got their living by begging ; and as their
numbers were vast, there was scarcity in the land. Hereupon the
king consulted an oracle, and was commanded to purge the country
by expelling the Jews and drowning the lepers, whose presence was
obnoxious to the sun. Those afflicted with leprosy were drowned,
and the rest were driven out to perish in the desert. But a certain
man named Moses led them into the country now called Judea, and
founded the city of Hierosyla, which was in after-time called Hierosolyma" (Jerusalem). In this account at least three different exodes
are massed into one. For these supposed builders of Jerusalem were
the exiles who were expelled by Aahmes from the city of Avaris, and
they are classed with the emigrants who were driven out by Horus, and
both are placed under Moses, who led the revolt in the time of the
child of Seti-Mer-en-Ptah.
But if for the present purpose we identify the 8o,ooo exiles, named
by Manetho, with the exode of Joseph (under Horus), the following
expulsion, which we may term the Mosaic exodus, would possibly
bring up the total number of the two to the 250,000 mentioned by
Chreremon.
The Pharaoh called Am!'!nophis, like Horus, had a longing to see
the gods. These two being the restorers of the gods, which in each
case had been thrown down, broken, or blackened over, their desire to
see them is sufficiently explained by their wish to restore them to
their former dignity. It is the complaint of Pentaur that Ra-Apepi
rejected the gods of the whole land, and in the great Harris Papyrus
it is said that the gods had been overthrown and lay on the ground ;
also, to judge by a phrase in the Turin Inscription, the statues of the
gods, in the time of Khu-en-Aten and Aiu, were blackened over and
put in mourning, or, as we say, blotted out. 2 The second king who
desired to see the gods is told that if he would cast out the Hekshus,
Aamu, Aat, Typhonians, worshippers of Sut and Aten, the impure
and unclean,-the gods, with Amen-Ra at their head, would return.
1

Meier,Judaica, Jena, 1832.

Kammhut, line 23.

THE EGYPTIAN ORIGIN OF THE JEWS.

41 5

There are at least three different exodes. One after the fall of
Avaris, when the conquered Hekshus "departed from Egypt with all
their families and effects, in number not less than 240,000, and bent
their way through the desert towards Syria." These are said to have
built a city, and named it Jerusalem. 1 Another expulsion occurred
under Horus or Bocchoris; and a third in the time of Suti-Nekht.
This is the particular Exodus of the Yews associated with the name
of Moses. The Hebrews, says the record, "built for Pharaoh treasure
cities (Miskanoth), Pithom and Rameses." 2 Meskhenat is an
Egyptian name for a temple, a sacred place, from the Meskhen or
cradle of new birth. It is noticeable that in the "Annals of Rameses
III." the Pharaoh speaks of all he has done in honour of the gods,
especially the god Tum, and enumerates the presents he has conveyed as "tributes given to thy splendid treasury in Pa-Tum " or 3
Pithom. Rameses, as before said, was the ancient Tanis, the Hebrew
Zoan, Targumic OJ~, where remains of the Hekshus 4 have been
found, including the tablet of 400 years. 5 Its restoration was begun
by Rameses.
The building of Rameses was continued under
Men-Ptah, his thirteenth son, the Pharaoh of the Jewish Exodus,
as generally supposed by Egyptologists. This Men-Ptah was
followed by his son Seti II., also called Men-Ptah or MER-EN-PTAH,
and it was in the time of Men-Ptah, the father of Sethos (SetiRameses), that the circumstances occurred which led to the latest of
these exodes-the one under Moses.
Manetho, as quoted by Josephus, recognizes two Men-Ptahs or
Amenophises, though they are not both described as Pharaohs. He
says, "This king. (Amenophis) was desirous of beholding the gods,
as Horus, one of his predecessors in the kingdom, had desired to do
before him; and he communicated his wish to a priest of the same.
n~me with himself, Amenophis, the son of Papis, who seemed to partake of the divine nature, both in his wisdom and knowledge of
futurity ; and Amenophis returned him for answer, that it was in his
power to behold the gods if he would clear the whole country of the
lepers and other impure people that abounded in it." Here it may be
observed that in the Egyptian the LEPERS and IMPURE are the Aati
and the Aamu. We know from their own accounts that the Jews
were eaten up with leprosy, and may see in that fact good ethnic evidence for their being of the ancient African stock. But these terms of
the Aati and the impure are by no means limited to the disease of
Manetho, ApudJosephus.
3 Great Harris Papyrus, plates, z6, 27.
Ex. i. I I.
4 Mariette, L_ettre
M. le Vicomte de Rouge, sur les Fouilles de Tanis, p. I6.
5 A friend, to whom I am greatly indeq~ed for assistance in proof-reading and
other matters, remarks on this-" Not so identified by recent writers. One
argument against it-tlle Exodus would then include crossing one branch of the
Nile, and no such passage is mentioned.'' What Exodus? This is a good typical
example of the way in which the mythical Exodus makes everything wrong.
everywhere.
1

BooK

oF

THE

BEGINNINGs.

leprosy. The Aati were the moral lepers, the accursed as Typhonian
heretics, the practisers of dark rites, which the Egyptians associated
with the origin of leprosy and other diseases.
""Well pleased with this information, the king gathered together out of Egypt
all that laboured under any defect in body, to the number of So,ooo, and sent them
to the quarries which are on the eastern side -of the Nile, that they might work in
the!ll, and be separated from the rest. of the Egyptians.! There were among them
some learned priests, who were affected with leprosy ; and Amenophis, the wise
man and prophet, fearful lest, the vengeance of the gods should fall both on himself and on the king if it should appear that violence had been offered them,
added this also, in a prophetic spirit, that certain people would come to the a_ssistance
of these unclean persons and subdue Egypt, and hold possession of it for thirteen
years. .These tidings, however, he dared not communicate to the king, but left in
writing an account of what should come to pass, and then destroyed himself; at
which the king was fearfully distressed.
"When thoserwbo bad been sent to work in the quarries bad continued for
some time in that miserable state, the king waspetitioned to set apart for their
habitation and protection the city of Avaris, which had been left vacant by the
shepherds, and he granted them their desire.
"Now this city, according to the ancient theology, was Typho's city. But when
they had taken possession of the city, and found it well adapted for a revolt, they
appointed for themselves a ruler from among the priests ef Heliopolis (On), one
whose name was Osarsiph, and they bound themselve~ by .oath that they would be
obedient to him in all. things. Osarsiph then in the first place enacted this lawthat they should neither worship the gods, nor abstain from any of those sacred
animals which the Egyptians held in veneration, but sacrifice and slay them .all;
and- that ,they should connect themselves with none but such as were of that
confederacy.
.
"When he had made such laws as these, and-many others of a tendency direQtly
in opposition to the customs of the Egyptians, he gave orders that they. should employ
the multitude in rebuilding the walls about the city, and hold themselves in readiness for war with Amenophis the king. He then took into his counsels some
others of the priests and polluted persons, sent ambassadors to the city called
Jerusalem, to the shepherds who had been expelled by Tahtmosi-s ; and he
informed them of the position of his affair$, and requested them to come up
unanimously to his assistance in this war against Egypt. He also promised, in
the first place, to reinstate them in their ancient city and country, Avaris, and
provide a plentiful maintenance for their host, and fight for them as occasion
might require ; and assured them that he would easily reduce the country under
their dominion. The shepherds recewed the -message with the greatest joy, and
quiGkly mustered, to the number of 200,ooo men, and came up to Avaris. Now
Amenopbis, the king of Egypt, when he was informed of their invasion, was in great
consternation, remembering the prophecy of Amenophis, the son of Papis. And
be assembled the armies of the Egyptians.; and having consulted with the leaders,
he commanded the sacred animals to be brought to him, especially those which
were held in more particular veneration in the temples ; and he forthwith charged
the priests to conceaLthe images of their gods with the utmost care. Moreover,
he placed his son Sethos, who was also called Rameses from his father Rampses,
being then but five years old, under the protection of a faithful adherent, and
marched with the rest of the Egyptians, being 300,000 warriors, against the enemy,
who advanced to meet him ; but he did not attack them, thinking it would be to
wage war against the gods, but returned, and came again to Memphis, where he
took Apis and other sacred animals he had sent for, and returned immediately
into JEthiopia, together with all his army and all the multitude of the Egyptians ;
for the king of JEthiopia was under obligations to him. He was therefore kindly
received by the king, who took care of all the multitude that was with him, while
the country supplied what was necessary for their subsistence. He also allotted to
him cities and villages during his exile, which was to continue from its beginning,
during the predestined thirteen years. Moreover, he pitched a camp for an JEtbiopian army upon the borders of Egypt, as a protection to King Amenophis.
" In the meantime, while such was the state of things in JEthiopia, the people of
1

An acknowledgment that they also were Egyptians.

THE

.EGYPTIAN ORIGIN OF THE jEWS.

4I7

Jerusalem, who had come down with the unclean of the Egyptians, treated the
inhabitants with such barbarity, that those who witnessed their horrible .wickedness
believed that their joint sway was more execrable than that which the shepherds
had formerly exercised alone. For they not only set fire to the cities and villages, but
committed every kind of sacrilege, and destroyed the images of the gods, and
wasted and fed upon those sacred animals that were worshipped, and having compelled the priests and prophets to kill and sacrifice those animals, they cast them
naked out of the country. It is said also that the priest who ordained their polity
and laws was born at Heliopolis, and his name was Osarsiph, from Osiris, the god
of Heliopolis ; but when he went over to these people his name was changed, and
he was called Moyses." 1

The time was that of Seti-Men-Ptah, when Seti-Nekht-Mer-Amen

was but five years old. Seti was himself the "devoted to Sut," and
probably Typhon ian at heart, which . may account for his cowardly
conduct; he would not wage war against his own gods to save his
own country, which shows the virus of the genuine theological bite.
Now it is recorded in the Annals of the Rameses who followed
Seti-Nekht, that at this time there was a great disturbance or revolution in Egypt ; for many years there was no master-mind or
hand, and for a time the country belonged to the governors of cities;
one massacring another. To be more particular, the narrative runs:
"Thus saith the king Ra-user-ma-Mer-Amen; long may he live!
Listen to what I tell you of my worthy works which I performed
as king of mortals.
"The land of Kami had fallen into confusion ; every one was doing
as he liked ; they had no superior for many years who had supremacy
over the re~t. Other events came afterwards ; distressing years !
"AARSU or ARUSU, a Kharu (was hailed) among them as chie
"He placed the whole country in subjection under him. He assembled his companions. Then were abused the things done to the
gods as (if) for men. No offerings were made in the interior of the
temples. The gods were overthrown; they lay upon the ground.
He did according to his wish and plan." 2
The writer then describes the overthrow of ARUSU and his confederates by the king Seti-Nekht, who was like the war-god Sut in his
wrath. He adjusted the whole land, which had been in insurrection.
He slaughtered the abominable who were in the land, and purified the
great throne of Egypt. He was the living ruler of both countries.
He took pains to rectify what had been perverted. Each one again
recognized his brother, who had been separated as by a wall. He set
up temples, with divine supplies for offerings to the company of gods,
the Nine, according to the regulations, and sent the last fragments of
the Opposition flying into Palestine. This is the very picture drawn
by Manetho, and painted by another hand. The same confederacy
and revolt are described, and ARUSU and OSARSIPH are one and the
same man. This has been suggested by Dr. Eisenlohr, but he attained
Rendered by Gill, Notices of the Jews, pp. 9-12.
Great Harris Papyrus, pl. 75; Biblical Archaology, vol. i. part ii, p. 355;
Records of the Past, vol. viii. pp. 45, 46.
.
VOL. II.
E E
1
2

BooK

oF

THE

BEGINNINGS.

rio firm conclusion in con~equence of the obstruction of the Hebrew

mythos.
Time, scene, circumstances and persons are identical and identifiable ; and if an historic Moses is anywhere to be found on the
Egyptian monuments, it must be in this character of ARUSU-OSARSIPH.
The name may be read ARSU, ARISU, ARIUS or ARUAS, ARS being
the consonantal root. This name we find connected with Moses, in an
account of the Exodus from Egypt to Sinai, cited from Justin out of
Trogus Pompeius, who says Moses was the son of Joseph, and "After
the death of Moses his son ARUAS was made priest for celebrating
the rites which they brought from Egypt, and soon after created
king." 1 All we have to do with here is the name of ARUAS given
to the son of Moses, which is the same as that of the leader of the
revolt in Egypt.
But, says Manetho, "the name (of Moses) was Osarsiph, and he
is careful to explain that it is derived from Osiris. Sif (Eg.) is the son,
Su being a worn-down form of the word. Osarsif will read the son of
Asar (Osiris); but a more important interpretation is possible. It
may read Osiris as the son in contradistinction to the father. This
was the oldest form of the god ; it was the child-Christ of Egyptian
theology, and would assimilate Osarsif to the first Horus-Har, the
child, the elder, the lotus-borne, the child produced by the mother
below, the child ofthe'virgin Neith; the child drawn forth from the waters
and the mud of the mother-source itself. AR means the typical, the
fundamental (the first and elder Har). or the river, the water-source
which preceded the breath. Su is the child. Also the one mythological type dominates, correlates, and explicates all the three names,
0SAR-SIF (Osarsu), ARSU, and MESSU.
For it is intended to identify the ARSU of the great Harris
Papyrus, not only with the Osarsiph of Manetho, but also with the
MEssu who emerges at this time as a heretic Pharaoh on the monuments, and as their sole possible historic Moses. Josephus says
Moses was named MoUSES because Mou in Egyptian means water.
Mu is water, and Su is the child. Thus Musu, like ARu-su, is the
child of the water, or the river-born, that is the first Horus called
Harpocrates. Osarsif, as Osiris the child, t's the Aru-su.
The Hebrew record asserts that the Egyptian princess called the
child Moses because she drew him out of the water. Now the typical
child of Egyptian mythology was the water-born ; was drawn out of
the water. So ancient is the imagery of this subject, that the ideo
graph of Su, the child, is the water-reed. Mes has the meaning of
a product of the river. Thus Messu (Eg.) is ~ot only the water-born,
but may be read the child (Su) produced from or by the river; hence
Messu, the child born of the water. Brugsch Bey finds the very spot in
the Nile at which the little ark landed. "Is it by accident," he asks,2
1 Cory, ed. 1876, p. 81.
2 Ht'story of Egypt, vol. ii. p. I 12.

THE EGYPTIAN 'ORIGIN OF THE JEws.

419

< or by divine providence that, in the reign of Rameses III., about 100
years after the death of his ancestor, the great Sesostris, a place is
mentioned in Middle Egypt which bears the name of the great
Jewish legislator?" ''It is called T-EN-MOSHE, the island of Moses,
or the river-bank of Moses. It lay on the eastern side of the river,
near the city of the heretic king Khu-en-Aten. The place still
existed in the time of the Romans ; those who describe Egypt at
that time designate it, with a mistaken apprehension of its true meaning,
as Musae, or Mus~n, as if it had some connection with the Greek Muses."
So grateful are we for the least look of corroboration of anything in
the Hebrew story, and so jealous lest it should prove to be mythical !
He does not give the signs, but Ta-en-mes (or mesh) also reads th~
soil (as island or bank) which was the product of the river, agreeing
with the name of the child who was drawn out of the water. Unfortunately this' might name any portion of land or soil (Ta) produced by the river as MESI. There is an island of Mosm;; or MOSHA,
belonging to the British, to the south of the straits of Bab-elMandeb. Still Messu the typical child, the elder Horus, was
Egyptian, and doubtless had his island, localized in the Nile, as
the place where the divine sister watched over her brother, the
water-born. In the case of the child Horus, " His sister took care
of him by dissipating his enemies, repelling (bad) luck, she sends
forth her voice by the virtues of her mouth ; wise of tongue, no
word of hers fails." 1 The child of the waters, found in the little
ark, belongs to mythology in general. It is Hebrew and Egyptian,
Assyrian and Maori, and mythical wherever it may be found. The
ark was represented in Egypt by the boat of papyrus-reed, but its
earlier form was the lotus on which the child - Horus is pourtrayed as ascending, and kneeling with the finger pointing to his
mouth.
The lotus sprang from the mud, and the child was fabled as
born in the mud of the marshes. The mud, as product of the river,
is the Mes of Mesr .o_r Mitzr. Messu is the child of this Mes in the
same sense as was the land of Mesr ; and a child or person named
Messu would be the namesake and representative of the child Horus,
born of the waters or the mud of the primordial source, and there- .
fore identical by name with Osarsif and Arsu.
Plutarch mentions this child of the waters, who was said to have
been dropped into the water and drowned. This was he who had
divine honours paid to him at feast and festival as Maneros, the dead
Horus, who was represented by the black doll, the Men image of
death or second life.
Others, however, say the boy was named
Palestinus, or Pelusias, and that the city of that name was so called
from him, it having been built by the goddess (Isis).
Pelusium, the'' City of Mud," was, like the child of the river, the
1

Hym1z to Osz'rz's, r4.

E E 2

420

BooK

oF

THE

BEGINNINGs.

product and deposit of the Nile: Musu, Moshe, or Messu would be

named after the child of the \~aters, who was the Mes-ar or Mes-ur
of the month Mesore; the first-born, the elder-born, the water-born;
the new~birth coinciding with that of the inundation.
It can be shown how Messu is the exact equivalent of Arsu, if we
hold fast by the type. Messu is the child produced by the waters;
Aur, Aru, or Ar (Eg.) means the river, and Arusu or Aru reads the
child of the river-the exact equivalent of Messu, the product of the
river, the celestial Nile. In the Hebrew version the child was to be
called Mashu (nl!il) or) 1 because he had been drawn out of the water.
This is the literalization of the myth. Arsu and Messu are identifiable as one, because of the mythical child, and both with the c:ty and
the land of mud as the product of the Nile.
Whether Moses is or is not one with the Messu who was governor
of JEthiopia, the Hebrew traditions go far to connect him with that
country. Moses as an Egyptian general against the }Ethiopians is
omitted from the Hebrew Scriptures, which are chiefly occupied with.
the mythical Moses (Mau-shu), and he is therefore all the likelier
to be real on that account. Stephen 2 testifies to his being not only
a scribe, learned in all the wisdom of the Egyptians, but as mighty
in deeds.
" One of my waking dreams," said Livingstone, "is that the legendary tales about Moses com:ng up into Lower .!Ethiopia with Merr,
his foster-mother, and founding a city which he called Meroe, may
have a substratum of fact. I dream of discovering some monumental
relics of Meroe." The monuments answer for a Messu of JEthiopia,
who lived at the proper time for an historical Moses, and he may be
the very man.
The tradition referred to is mentioned by Artapanus, who, in his
account of the Jews, says that after the death of the Pharaoh
Mempsathenoth, his son Palmanothes was very severe towards
the Jews. This king had a daughter whose name was Merrhis ;
who was married to a King Chenephres, then reigning in Memphis,
for at that time there were several kings in Egypt. Merrhis was
barren, and she brought up a child of the Jews, and named it Mouses.
When he arrived at manhood he was called among the Greeks
Musceus. 3 Mer-res was the Nile-goddess of the south, already identified
with Miriam.
Josephus relates that Moses, at the head of an Egyptian army, was
seen and beloved by Tharvis, the daughter of the JEthiopian king,
and that she became his wife. Tharvis, being one by name with
Thoueris or Taurt, identifies the lady, whether she be human or
divine, with the Typhonian genitrix. These belong to the mythos ;
but we also learn from the inscription on the tablet of 400 years,
1

Ex. ii.
3

2 Acts, vii.
Artap. Euseb. Pr(l?jJ. Ev. ix. 27.

10.

22.

THE

EGYPTIAN

ORIGIN OF THE

JE\VS.

4 '2 I

found at San, that in erecting the statue there was a grand deputation, which included the Repa, or heir-apparent ; the superintendent
of the Nome; the fan-bearer at the king's right hand; the leader of
the foreign legions, and captain of the foreigners ; the constable of
Khetam, together with various priests and scribes-the royal scribe of
the cavalry, the processional priest of Ba-neb-tat (Mendes), the high
priest of the''god Sut, the officer of Buto, the ruler of the Two Countries,
the superintendent of the priests of.all the gods, Seti, justjfied son of the
prince, and among the rest was the royal scribe-and master of the horse
who was the child of the lady Taa, the singer of the sun, or sun-god,
and his name is " PARA-MESSU," which reads Messu of the temple
(Pa) of Ra, or Messu who was a priest of Ra. His mother was a
priestess and glorifier of the solar divinity, and Messu is named as
belonging to the temple. 1 Para-Messu is a proper name: the AS
image denotes a ruling personage, and he is described as the child of
the lady T AA, who is the priestess of the solar god RA. Para-Messu
is Messu of the house of Ra, and the name shows the ~hild of the
temple, and has the look of the child consecrated or adopted for the
divine service ; therefore he may have been adopted by T AA, and so
called her child. There is nothing in the inscription to clash with
the Hebrew story of the adopted child. Moreover, it is a most
remarkable thing to characterize the royal scribe and master of the
horse, as the child of T AA, the "singer of the sun." It seems to echo
the story of the adoption, or to be used in some sense which could not
be open to the suspicion of bastardy.
It is now suggested that this Messu, the royal scribe and master of
the horse, may have been the sa!De officer that we find in the Scutcheons
at the end of the nineteenth dynasty, 2 who was a.prince of .tEthiopia
and a royal scribe.
"Prince of .tEthiopia" was a title of the Repa and heir to the throne
of the Pharaoh. This Messu may only have been the governor of
Kush, or he may also have been the Repa as heir-apparent to the
throne adopted by a childless Pharaoh. The prayer of Si-ptah, for
children to inherit the throne, possibly points to his own childlessness.
In that case we see one reason why Messu ascended the throne. Also
it is possible that the priestess TAA, the singer of the sun, may have
become that Ta-seser, the queen of Si-ptah, and co-regent with him,
whose name is found inscribed with his own on a number of monuments;
and yet they do not appear in the hieroglyphic genealogies, nor in
any other contemporary succession. 3
In an inscription at Silsilis, a prayer is offered that their children
may inherit the throne, which phraseology is remarked upon by
Rosellini as strange and altogether un-Pharaon!c.
I Mariette Bey, Revue Archeologique, vol. xi. pl. 4, p. 169; Brugsch Bey, History
of Egypt, vol. ii. p. 95, Eng. Tr.; Birch, Records if tlze Past, vol. iv. p. 35.
2 Lepsius, K@lti'gsbuclz, hf. 36.
3 C sburn, ilfoltUJftelti<ll Egypt, vol. ii. p. 554

422

BooK

oF

THE

BEGINNINGS.

The tomb of Si-ptah was taken possession of by Seti-Nekht, who

had his scutcheons erased, and treated him as one of the heretic
usurpers of the throne, which needed purification after their hated
presence.
Osburn states that Ta-seser, whom he confounds with the Thoueris
of Manetho, had been devoted to the service of the gods in an especial
manner, according to a prevailing custom of the princesses of Egypt,
and was one of the II&A.A.axes- of the Greek historians. These were
the consorts or concubines of the god. Ta-seser was a priestess, and
appears by the reliefs on the tombs to have been consecrated to
Hathor and Neith. 1
If the name of the Seser for the ruler was a'dded to that of Taa
on assuming the throne-title, that would turn Taa the priestess into
the Taa-seser, whence Ta-seser. Seser is the word for rule, and Taseser would be the ruler Ta ; the feminine Cresar.
A secret significance may be suspected in the name of Messu's wife
Queen BAKT-UR-NRU. 2 Bakt is the worshipper in the sense of servant; Ur means the chief, principal, and in the case of a queen it
may be the royal or anointed. Nru is the name of the vulture. This
then was literally the chief or royal servant of the vulture. Typically she
was the worshipper and therefore the royal representative of the great
mother whose emblem is the vulture of Mut. The Egyptians according to Hor-Apollo 8 symbolized the mother by a vulture, because there
is no male in this race of creatures ; a statement which has to be interpreted by the typology. The vulture had been a sign of the virgin
Neith, when the mother alone was looked upon as the producer of
the child before the fatherhood was established. But the older, the
Typhonian vulture was a black, foul bird, named the Neh, continued
from the time when the genitrix was of a Negroid complexion
and type, and her children were the Nahsi. If this bird had been
depicted as the vulture signified, it would have doomed the monument. On the other hand, and as an obverse side to the same
fact, the adorers of the disk and the Typhonians avoided the
orthodox vulture, and used the cubit sign rather than the bird for
their phonetic M.
This assimilates BAKT-UR-NRU to Taurt or Thoueris, the old
mother, whose name would be written T-ur-Mut; and, according to
Josephus, Moses was saved from the waters by Thermuthis, who
adopted him as her son, she being childless. This would also assimilate
Moses to the mythical child of the Typhonian genitrix, whilst Baktur-nru, the consort of Messu, is the chief servant of the ancient mother
who first bore the boy. The servant (Bakt) supplies another note of
1
2

Osburn, llfommumtal Egypt, vol. ii. p. 559

Scutcheons, Lep. Kotdgsbuch, taf. 36, fig. 479; Brugscb. Histoi[e, pl. 13, 278.
i. II.

THE

EGYPTIAN

ORIGIN

OF

THE

JEWS.

423

recognition. The Shus-en-Har, the Hekshus and Sebekhepts, all

called themselves the servants of their god.l
Both Amen-Messu and Si-ptah are said to have come from the
same town. The standard name ofSi-ptah is Sha-en-Kheb, raised or
born at Kheb; whilst an inscription at Gurneh, ascribed to AmenMessu, states that the king was brought up by the goddess Isis at
Ha-Kheb. But as Ha-Kheb permutes with Ha-Neith the mythical
abode of birth ; and as Horus the divine child was born at Kheb, and
re-born in Tattu, it has no great topographical value. Both may have
been merely assimilated to Horus in Kheb. Ha-Kheb however, as
before shown, belongs to the Mother who was older than Neith
Stories told of the child of mythology, the young sun-god, with a
secret interpretation, were afterwards transferred to and narrated of
the hero as actual occurrences, and the character of the miraculous
child of the waters is thus formed and fitted to fulfil the historical character of Arsu, Messu, or Moses. For example, the name of Arsu
furnished another meeting-point in mythology for the historical
and mythical child. ARSU or ARS is some divine personage in the
Ritual. 2 "Thou hast hailed Ars (or Arsu) from the conductors of
heaven," is said in the "chapter of Going. in the Boat of the Sun," of
some mystical personage. Shu as Anhar is the conductor of heaven
by name; and the god of two names and dual form answering to the
plural "conductors of heaven," Shu-Anhar, is called the Young Elder,
the double force and double abode of Ra, and Har-Sekti, the Lord
dwelling in the divine barge of the sun. 3 "Thou hast hailed Arsu
from the conductors of heaven," points to the water-born, the Aru-su
Harpocrates, as he is called the "great god," and yet it is said of him
" His faults and defects are the same " as those of the speaker. That
is, they were human; Har, the child, being the mortal form of the
solar son. This will show how the name of a real person now known
from the monuments as Arsu would lend itself to being fused and
assimilated with Arsu the typical son ; Arsu the river-born. It is
possible that the Arsu of the boat may be meant forMa-shu, as he is the
Egyptian Mars, the Greek ARES or Ars, the war-god. Arsu (Ares) is
mentioned by Hermapion in an inscription translated from the obelisk
of Rameses. There is a deity copied by Wilkinson, who says he
"may be a character of Osiris. I have only met with him at Philce.'' 4
He is a war-god and the son as lord of the two worlds. He wears
the headdress worn by Sebek of Thebes, by Ptah-Sekari, and by
1 The vulture-type of maternity, the NARU or NARAU, denotes the family, and
in Maori N GARE is the hard form of the word, meaning family and blood relations.
This form has persisted in the Hebrew ill), which represents the Maori NGARE,
and signifies the young, and to bear, and it appears also in the Albanian NIERI,
Zend NAIRI, for woman, and NARE, in Sanskrit, which supplies a type-word
for the human family in general.
3 l'vfngic Papyrus, p. 2.
2 Birch, ch. cii.
4 Mat. Hicrog. p. 52; Anct. E'g:. plates 5456.

A BooK oF THE BEGINNINGs.

Harpocrates. All turns on the sonship here, because the character is
really p~e-paternal. Kebek, the oldest form of Seb, was the son.
This Egyptian war-god is apparently the same as Resp. A Typhonian
form of the sonship was continued in RESP, as is shown by the orna~
ment worn on his head in place of the sacred Asp. Resp is considered
by Egyptologists to be a Syrian deity ; but Syria orzgz'nated nothing;
the types are always traceable to Egypt or the Africa beyond.
He is pourtrayed on a monument in the British Museum standing on
one side of the goddess Ken, the Hebrew Kivan, the naked Venus,
with Khem-Horus on the other. The goddess herself stands on the
back of a lion-leoparded, the type of Mashu or Anhar. Resp has an
emblem on his head, like that on the top of an Anubis-staff. This
identifies him with Sut, and the group contains the typical four, as
in Moses, Hur, Aaron, and Miriam, or, Shu, Har, Sut, and Kivan, or
Hapi (Kafi), Kabhsnuf, Suttef and Amset, the four Rams, the four
genii of the four quarters permanently fixed as the lion, scorpion,
waterer, and bull.
There is an extant monument in the Mayer Collection of Antiquities,
Liverpool, a large stone of libation, which has on it the name and titles
of Amen Messu, his divine style of Ra-men-ma-Setp-en-ra having been
written and erased twice over. On this monument he is celebrated
as a miracle-worker. It is said that the king established both countries,
and that he was GREAT IN MIRACLES AT THEBES j a hint which
proved most suggestive to the Hebrew writers, who followed it out
fully, by identifying Moses with Arsu the god and with Resp.
There is also a Messu mentioned in the Papyrus, Anatasi I. who was
an Egyptian scholar, a Suten or scribe, and a Mohar, who was
employed in affairs of state and war by Rameses II. Dr. Lauth
is inclined to recognize Moses in this man. The objection raised
by M. Pleyte, that the style of this Messu is Ptah-Messu, seems
to me to be of little weight. Seti II. is both a Mer-Amen and a
Mer-n-Ptah. 1 Also, the assumption of the name of Ptah may have
been in relation to Si-ptah, husband of Ta-seser, who was the adopter
of the child Moses, if there be any truth what'ever in the story of his
adoption by a daughter of Ra. Be this as it may, there was a Messu,
as prince of .Ethiopia, a royal scribe, who, if Repa, is visibly on his
way to the throne ; and a Messu did ascend the throne who was for
some time a ruler in Egypt, if not the ruler of Egypt. After his death
the tomb of this Messu was treated as that of a usurper.
The Hebrews call Moses the child of the river; Mu-su is the child
of the water ; Messu the child, the product of the river, and Aru-su is
the river-child. All these can be correlated under one mythological
type. The river of the child is always the Nile. Surely then this
child of the river must be the Egyptian king known to the Greeks by
the name of Nil us?
1

Scutcheon, Egypt's Place, vol. ii. p. 6z8.

THE

EGYPTIAN

ORIGIN

OF THE

jEWS.

'425

Diccearchus, the historian who wrote the Life of Greece a)ld treated
of Egypt in its remoter times, as may be learned from a fragment in
the Scholiast of Apollonius Rhodius, 1 dates the rule of Nilus as being
2,500 years from Sesonchosis (or Sesortosis), and 436 years prior to
the first Olympiad. This gives the date of I 2 I 2 B.C. for the time of
Nilus, whose rule was obviously chronicled as a remarkable event, so
remarkable, indeed, as to date an epoch for the Greek historian.
Nilus is identifiable wit~. Arusu and Messu by means of the River,
and the only corresponding name on the monumentsis that of Messu ;
Amen-Messu, the heretic king. The Nile is the Aru, Hebrew Jar.
With the plural article prefixed this is Naiart~ (Nile); with the masculine article it would be Paru,the Phuro of Eratosthenes, who thus
wrote the name of the Nile. With the feminine article, or prefix Tu,
the river-born is Tu-aru, and this is now claimed to be the meaning
of the name of Thuoris given in the list of Manetho as the last
ruler of the Igth dynasty. The S may or may not be merely the
Greek terminal. If Egyptian, the name contains the elements of
Tu-aru-su, the river-child, who was Nilus, Messu, or Arusu, Either
way the river-name is there as it is in Nilus.
From religious affinity the Greeks would take great interest in this
able leader, who rose from the ranks and occupied the throne of the
Pharaohs.
The Lacedcemonians held themselves to be of the same family as
the Caphtorim of Palestine ; hence their surmise that .they were
related to the Jews. "It is found in writing that the Lacedcemonians
and Jews are brethren, and that they are of the stock of Abraham." 2
It is noticeable that the Lacedcemonian king who found this in the
Records and sent the message to the High-Priest Onias, was called
AREUS, the. same name as that of Arsu or Aruas, When we
substitute religion instead of race as our correlating principle we
shall rea~ the past more clearly. The Caphtorim date from Khef
or Khepsh, the hinder-part. Abram was the sun of the hinder part.
The inhabitants of Sais were very friendly to the Athenians, to whom
also they said they were, after a certain manner, allied. 3 This
relationship of the Yonias was expressed by Hesychius, who intimates that his countrymen were Hellenes in respect to certain
wisdom which they possessed. Hellen, the founder of the Greeks,
says Cassiodorus, delivered many excellent things concerning the
alphabet, describing its composition and virtues in an exceedingly
subtle narration, insomuch that the great importance of letters may
be traced to the beginning of things. In this description Hellen
takes the place of the British Ked, the personified Tree of Know.
ledge, whose branches were letters, and Typhon, who was the " Living
Word." Callisthenes and Phanodemus relate that the Athenians were
1

Appendix of Authorities, Bunsen's Egyj;t' s Place, vol. i.

xii. 21.
.
.

2 I Maccab~es,

P/(1/o ilt-TilnrJ:us.

BooK

oF

THE

BEGINNINGS.

the fathers of the Saitce. But Theopom pus, on the contrary, affirms that
they were a colony of the Saitce. 1 Eusebius chronicles the tradition
of the arrival of Kadmus with a company of the Saitce, who founded
Athens and Bceotian Thebes. They were of Egypt, but he thought
they came last from Sidon.2
Diodorus relates that the most illustrious and able of the exiles
came into Greece under the conduct of celebrated leaders, of whom
the most renowned were Danaus and Kadmus. But the greater
number went into the country now called Judea, which was in
those times entirely desert. The leader of this colony was Moses
as he is called, a man very remarkable for his wisdom and great
valour. In this- account the Greek and Hebrew exodes are fused
together, whether mythical or historical. It was the exodus of the
Ionians as Sut-Typhonians, and the theological classification is before
the ethnical. The one exodus which; like the deluge, was universal,
is entirely mythical, and belongs to the astronomical allegory. But
there were various exodes and expulsions from Egypt, and those of
the Ionians are mixed with those of the Ius or Jews, on account
of the religious and literary origines. The Saitce are the SutTyphonians, the Y onias, Ionians, the worshippers of the mother and
child-the oldest and most universal cult in the world, Sabean at first
under Sut and the genitrix, and afterwards Solar under Helios. Ius,
Ionians, and Hindi Yavanians had one origin in religion, and that
religion, as is here contended, was the oldest cult of Egypt and of
JEthiopia.
Arusu; leader of the revolt, is designated a Kharu, and this
Brugsch Bey identifies as a Phcenician. It is possible, however, that
he was a Carian, and this would constitute another link of connection
between the Hebrews and Greeks, the Ius and Ionians. According
to Herodotus, it was with the aid of the Carians and Ionians that
Psammitichus made himself master of all Egypt. 8 He further says
of them, "All the Carians that are settled in Egypt cut their foreheads with knives and thus show themselves to be foreigners." 4 Also
"They show an ancient temple of Jupiter-Carius, at Mylasa, which
the Mysians and Lydians share, as kinsmen to the Carians, for they
say that Lydus and Mysus were brothers to Car. 6 Jupiter-Carius is
the sun in the Akar, like the God exhibited to Moses; the Kar being the
lower, northern, hinder part. Herodotus identifies these Carians with
the Ionians of the camp at Memphis.
The "Proteus" of Herodotus is a form of Nil us. "There is to th:s
day," he says, "an inclosure sacred to him (Proteus) at Memphis, called
the Tyrian camp. In this inclosure of Proteus is a temple which is
called after the foreign Venus; and I conjecture that this is the temple
of Helen, the daughter of Tyndarus, both because I have heard that

,.,

..

Proclus in Timceus, b. i.

B. ii. 152, 153

Herod. ii. 61.

Cbron. p. I 4
D. i. IJl.

THE

EGYPTIAN

ORIGIN

OF

THE

jEWS.

42 7

Helen lived with Proteus, and also because it is named from the
foreign Venus, for of all the other temples of Venus none is.
anywhere called by the name of foreign." 1 The historian then intro-.
duces his story of Helen, with which we have no present concern.
The " foreign " Venus is known to us as the naked goddess Ken, the
Hebrew Kivan. "Foreign" is identical with the impure, the naked
goddess. Proteus, the seaborn, the child of the waters, would be an
equivalent name for Arsu or Messu of Egypt. Homer calls Proteus
Egyptian, and Diodorus calls Proteus Nileus, from whom the Nile
took its name; it having previously been Egyptus. It is now
suggested ~hat the Osarsiph of Manetho was the Arusu of the Great
Harris Papyrus and the Messu of the Scutcheons ; and that he was
the Nileus of Diccearchus, the Proteus of Herodotus, possibly a
Phrenician (Kharu), and probably a Carian.
But if AIU be the Egyptian,original.of an historic Joseph, and ArsuMessu of a real Moses, they could not have personally conducted an
exodus, as their place of. sepulture was prepared, and they were both
buried, and had had their grave-chambers violated in the dreary
ravine lying apart in a westward offshoot of the Biban-el-Muluk,
Thebes, where we find in the tombs the very imagery carried out of
Egypt into the Syrian lands. The black god lu was represented
there. The celebration of the Lion-Gods was discovered there. The
inscription concerning the creation by Ra, and the adoption "of
Shu, Sun of Nun, as his chief minister, was found there, in the
cow-chamber of the tomb of Seti I.
Which then of these three exodes was the Jewish Exodus?
Neither, in one sense; each and all of them in the other. First, the
Biblical Exodus is founded on the mythical coming forth from the
Egypt of the astronomical .allegory. This we have to let go altogether, with the legends belonging to it. Then we are for the first
time prepared to face the facts and interpret the monuments which
have never yet been proved untrustworthy. No approach to any
such series of deliberate falsifications of dates as was made by the
early Christian chronologers, to bring the lists of Manetho into
harmony with what they considered to be the divinely revealed data
of " :{{oly Writ," can ever be charged against the Egyptians.
Nor is there the least reason to doubt what the Egyptian writers
have told us on the subject. Hitherto this has been judged by a
Jewish history chiefly drawn from the mythological astronomy. The
monuments can know nothing of the Jews in accordance with the
biblical story of their Genesis or Exodus. They can tell us something of the religious origines, but little or nothing of the ethnological. Egypt knows the ''mixed multitude" of Typhonians,. the
Shus, the Aamu, the Aati, the Aperiu, and other.names of the detested
worshippers of Sut. The great Exodus of Egypt is figured as the
1

B. ii..

I 12.

BooK

oF

THE

BEGINNINGS.

fleeing of Sut~Typhon out of it, riding on an ass. That is the

symbolical mode of depicting the exit of the worshippers. They
are described as going forth under the twin brothers, ] uda!us. and
Hierosolymus, personifications answering by name to the land of
] udea and the city of ] erusalem.
The two brothers of mythology are a dual manifestation of one
deity, as in the double Horus, Har-Makhu, Sut-Har, or the dual
Anubis; and this duality is expressed by Iu (Eg.), the name of the
Ass, and therefore of Sut. Sut is dual as Dog and Wolf, SutAnush, Sut-Har, and as Sut-Anubis; and the twins of Typhon are
Juda!us and Hierosolymus, or Sut North and South, As the name
of the Ass and the Son is Iu, the Sut-worshippers are the Ius, or
the Jews, and the exodus of Typhon on the Ass, named Iu, is the
Exodus of the Ius or Jews of the earliest, i.e. religious, naming.
These were the ] ews as worshippers of the Son of the Genitrix, who
was Iu the Sabean, and afterwards the Solar Son.
From the passage of the Sabean into the Solar sonship traceable in
Israel, the duality of Iu-Sut points to Sut-Har, the Sun-and-Sirius
God, Sut-Nubti, or Sut-Apeh-peh. And in that case Hierosolymus is
the Har of Salem, the Lord of Peace, after whom the city was
named.
] erusalem, the City of Peace, was no doubt the place of the mythical
Melchizedek, the king of Salem, whom we can identify with Sutekh,
the god of the Khita, Sutekh or Sydik the Ruler, whence Melchizedek. But that migration must have occurred when the country of
Syria and Palestine was first peopled by the Sut-Typhonians and
Hekshus, whom we identify with the pre-monumental Shus-en-Har.
Herodotus had learned that the Syrians of Palestine, whom he
couples with the Phcenicians, had dwelt in old times by the Red Sea.
They also were Erythreans .whom Brugsch Bey considers to be the
Aperu-iu. These Phcenicians, as they themselves say, anciently dwelt
on the Red Sea, and having crossed over from there they settled
on the sea-coast of Syria ; this part of Sy.ria, and the whole as far as
Egypt, is called Palestine.1
This was exactly what had occurred from the earliest times ; and it
must not bc;: forgotten that the name of Phcenicia itself as Kheft was
identical with that of Lower Egypt, na~ed as the country to the
north or hinder part north, and the two peoples must have got mixed
up in the rendering of the one name by other nations.
In the name of the Khita we find the further continuation of Kheft
beyond Phcenicia. Kheft modifies into Khet. Kheft is the Egyptian
name of the north, and Khet signifies going northward. The Khita
went northward from Egypt, and are found seated in the n')rthern
parts of Syria. The name is probably an abraded form of Khefta
or Khefti, just as Derketo contains a modified form of Kheft. Their
1

B. vii. 89.

THE

EGYPTIAN

ORIGIN

OF THE

JEWS.

411.9-

deities were Sutekh and Astarte. Sutekh is Sut the child (Khe)
in Egyptian, and .Astarte is derived from the Isis-Taurt of Egypt,
that is the most ancient genitrix Taurt in her lunar and cowheaded secondary type. These were worshippers of the one God
known to mythology as Sut, the Son of Typhon; later Astarte or
Nephthys, and the still later Nut-the god known as Sut-Har to the
Egyptians of pre-monumental times, called the Shus-en-Har.
So ancient was the movement northward of the Sut-Typhonians
from Egypt that Kittim is mentioned 1 .as a son of Javan, one of
five who went forth, and amongst whom "the isles of the Gentz'les
were di11ided in their lands, every one. after his tongue."
Kittim is the plural of the Khita or Kettai, the emigrants who
went farther north in their first name of the Japheti (Khefti); and in
the second or modified form of the name, as the Khita, Ketti or Kittim.
In this sense, Arkite, one of the sons of Canaan, is called "Chetteus"
by Josephus. 2 The same writer also mentions the J udreans (or J ucladeans), who were a nation of Western .I.Ethiopians from J udadas, who
descended from Canaan,the fourth son of Ham. 8 Judadas, one of two
sons, is evidently identical with the Judah of the tradition reported by
Plutarch and Tacitus, who, with his brother Hierosolymus, headed an
exodus from Egypt into Palestine, settled in Judea, and founded the
city of Jerusalem.
Cottus is named as one of the three leaders of the Titans, i.e.
ethnically they who were of the Typhonian religion. According to
Sallust, who quotes the Punic Books of Hiempsal, the aboriginal
possessors of Africa were the Gretulians (and Lybians), a rough
nomadic race, who fed on flesh and on the pasturage of the ground like
cattle.
The Jews of the Bible can be identified according to their religion,
but not by their race. Tacitus shows how the confusion of race with
religion entered into what he had heard of the Jews. 11 It is said that
the Jews escaped from the island of Crete at the time when Saturn
(Sut-Typhon) was driven from his throne by the violence of Jupiter
(the Egyptian Amen), and that they settled in the extreme parts of
Lybia. A memorial of this fact is supposed to be found in their
name." 4 But he follows the derivation of the J udrean name from
that of Ida, the well-known mountain in Crete, which name is itself
derivable from Kheft. He likewise reports an exodus from Egypt
in the reign of Isis, when that country was relieved by an emi..
gration of the people into the neighbouring countries under the
conduct of Hierosolymus and Judah. 5
He continues: "Many
consider them to be the progeny of the .I.Ethiopians (.I.Ethiopum
Prolem), who were impelled by fear, and by the hatred mani~
fested against them, to change their settlements in the reign of king
1
3

Gen. x. 4;
Ant. i. 6z.

Chron. i. 7
4

Hist. lib. 5

li

B. i. cb. vi.
Lib. 5

..

430

BooK

oF

THE

BEGINNINGs.

Kepheus (Ma-Shu); while it is sometimes asserted that they are

a heterogeneous band from Assyria, a race without a country, who
made themselves masters of a portion of Egypt, and afterwards
occupied cities of their own in the Hebrew territories, and the parts
bordering on Syria. Others, ascribing to the Jews an illustrious origin,
say the Solymi, a nation celebrated in the poetry of Homer, called
the city which they built Hierosolyma from their own name." 1
Tacitus makes the time of the flight from Egypt the same as that
given to Typhon on -the Ass. He says, "They pursued their journey
for six days without intermission, and on the seventh, having expelled the natives, they took possession of the country, where they built
their city and dedicated their temple." This agrees with the reason
assigned for keeping the seventh day as a sabbath, 2 because of the
coming out of .Egypt,." therefore the Lord thy God commanded thee
to keep the sabbath day."
Polemo, the Platonic philosopher, who died about ~73, and who was
the writer of historical works now lost, is quoted by African us and cited
by Eusebius 3 who observes: "Some of the Greeks likewise relate
that Moses flourished in those times." Polemo, in the first book of
his Egyptian histories, says : " In the reign of Apis, the son of
Pharonreus, a portion of the Egyptian army deserted from Egypt
and took up their habitation in that part of Syria which is called
Palestine, not far from Arabia." And Eusebius asserts, " These
were the very men who went out with Moses." -Both are
claimed to be the exodus of the Jews, as they were in a sense,
but not the Jews of the Biblical Exodus. The backward blending
of the Jews with the Hekshus ,by Josephus identifies the relations of
the Jews with the two sons of Typhon begotten in Palestine and Judea.
In the Talmud it is written, "A Rabbi once said the daughter of
Pharaoh (she who adopted Moses) was an Israelite." ''How can that
be ? " "Because she believed in the unity of God." If for unity we
read hi-unity, or the unity of the Two-one, there is a profound sense
in the statement. The worshippers of this deity whose name is
finally expressed by the letters "Iu "as an Egyptian name for the
divine duality and an Assyrian name for the god, as it was in the
title of Iu-sif, Iu-em-hept, or" Neb-iu," a title of Osiris; Iu, the twin
totality of the son, and afterwards of the Iu-piter, were Ius independently of race or place. In this sense Iuaa, the father of Queen
Taiu, was a Jew by name, and a born Jew, or worshipper of Iu.
The account quoted from Lysimachus shows that the Typhonians
were named as Jews, or the Jewish people, but not from the land of
Judea ; and it implies that. the land of Judea was named from the
outcast Jews of Egypt. In like manner Typhon goes out of Egypt
to beget the two sons, one of whom is J udreus.
1

2 Deut. v. 15.
Hist. lib. 5
3 Pnep. Evang. Eusebius, lib. 10.

THE

EGYPTIAN

ORIGIN

OF

THE

JEWS.

43 I

The city of Tel-el-Jahoudeh, which stood near to Memphis, was

the city of the mound or mount of the Jew; but the name was not
meant to be ethnological. The worshippers of "Iu," whether as the
dual Sut, Sut-Horus, the ass-headed Iu, the bull-headed Iu, or Iu-emhept, were all Jews according to the religious origines, but they were
Egyptians also by race, and the roots of the race must have gone the
deepest, just as the religion was the oldest in Egypt.
Jahoudeh, in Egypt, was .not named from the Jews of Syria,
supposed to have entered Egypt as the .twelve sons ofJacob. There
is a land of Judea, or Oude, in India, and the Burmese p.-anisphere
shows a country of Jahudia in the heavens. These were named after
the divinity Iu, whether in heaven or earth, whose worshippers were
Jews in the primal, that is religious, sense. The beginning was with
the Star of J oudi, the Great Mother .in the North, and her son I u,
the ass.
According to the data and the view of the present writer, no better
description of the entrance of the Biblical .Jews into a visible
existence could be given than that of Celsus, the well-informed
Roman, in the Word of Truth (&:A.7J8~r; 'Xo'Yor;). He says, twice over:
" The Jews were . a tribe of .Egyptians who revolted from. the
established religion." The Jews were " a ,colony of revolted Egyptian slaves who settled in a corner of .Palestine." It is because they
were Egyptians in Lower Egypt, an undistinguishable part of the
mixed multitude there congregated, that they have not been known
and could not be discreted as a-separate race. They were identical
in. religion with the Shus-en-Har and Sut-Typhonians within Egypt;
with the Khita of Syria, the ,Phrenicians, the .Judeans of }Ethiopia,
the Judeans of Crete, the Jews or Hus -of Cornwall, the Ionians,
Yavanas, or Kivanas of Greece and Jndia.
The Hin_dus, who call the people of the Western world Yavanas,l
are still naming them from the "hinder part, as the west, according to
the solar reckoning, which followed the north of the earlier Sabean
typology. The Yavanas, Ionians, Gevim, or Japhetic people were first
named from the north, and later from the west, the hippopotamus
being the representative of the genitrix in the north, the lioness in
the west, as shown by the two different hind quarters.
Ezekiel 2 tells Israel that her Makvrah (i"''1t:lt.:l)-in the margin, her
" CUTTING OUT" or habitation (in Egyptian, the equivalent MAKHEPR would mean the place of transformation or change into
some second phase) was in the land of Canaan; and" as for thy
nativity, in the day thou wert born thy umbilical cord was not
severed." The child was still attached to the parental body. "Thy
mother was a Hittite," identifies them with the Khita of Syria,
or it goes farther back to the parent of all in Kheft, the ancient
genitrix in Egypt ; the Amorite father also leads back to Ham
1

.I'

As. Res. iii. 358

Ch. xvi. 3, 4

IL.L

432

BooK oF THE

BEGINNINGS.

the Kamite. They must have been a motley medley from the
first. Their dispersion in the present is but the obverse image of
their mixture compounded in .Egypt, where the marriage of A~en
hept III., of the .IEthiopic features, with .the fair Queen Taiu,
daughter. of Iuaa, was typical of the intermixture of dark and light,
.!Ethiopian and Syrian, that went on .continually between the SutTyphonians-a mixture still further continued in the Syrian land
with the people of the-earlier exodes.
. On the ground that Lu represents the name of Jew, it might be
argued that lUAA was .THE Jew named from the divine lu, the son
who comes ; and that his wife's name of Tuaa, or Tiuaa, denoted the
J ewess IUAA, with the feminine article prefixed. The daughter's
name written

1~ ~

(Taiu) and

l" 4~

(Tiiu) 1 may signify the bearer

or the reproducer (Ti) of I u the Sif, who would be the Hebrew

Joseph. This is not to be d~pised as a possible nucleus for a
beginning on a particular line . deriving from Mesopotamia and
the Hittite race. " Thy mother was .a Hittite," and Queen Taiu
is the daughter of Iuaa and Tiuaa, the male and female .Jews. It
would account for the two currents, one from Egypt and one from
Aram, which meet .in the Abramic and Mosaic renderings of the
same original mythos. On the religious line of descent the Jews
are as old as Iu (the Ass), the dual son of Typhon, the genitrix
whose type was the star.] oudi, and on the ethnicalline they might
rightly claim to be not only affiliated to the exiles of the later
revolts, the Hekshus and the emigrants during the reign of Isis; not
only to be a branch of the Egyptian vine, for there must be a rootage
beyond the branch that struck deep in the .!Ethiopian and Upper
African soil long before it fructified .in the alluvial land of the Nile;
they might go back and back, .and claim kindred at last with the
black Jews of India who emigr:ated with the original complexion of
the African progenitors of the Egyptians.
The missionary, Dr. Buchanan, records in his Travels in Ind~a, that
he himself found sixty-five different settlements ofBlack Jews in India.!1
These belonged to the earliest ,,Ct( or Kamry. They had gone forth
wearing the colour of Kam, the colour of the black ass-headed Sut,
and therefore of Iu, and kept it; they must have been indefinitely
older than the Pentateuch, and consequently were found to be without
the five books of the Jews. The cloud of mystery that overshadows
their origin is partly due to the darkness of those progenitors whom
the Jews were not proud to acknowledge. With a streak of the lighter
Hittite complexion among them they were Canaanites of the. black
type ages before they entered and were merged with the Syrian
Canaanites who had preceded them in the land.
1

Brugsch, llistoire, pl. 12, scutcheons 248 and 258.

Ckn'stime Res. 226, ed. 1819.

433

THE EGYPTIAN ORIGIN OF THE jEWS.

Tacitus, in speaking of the Jews, calls' them lETHIOPUM PROLEM, 1

and the well-known lines of Chrerilus-a contemporary of Herodotus
-describe the Solymi in almost lEthiope colours. It is this im~
mense past as Egyptians and lEthiopians which accounts for their
persistency of type, and also for that fearful state of leprosy which
was a bequest of the African blood.
As a race-name, the Apru or Hebrew agrees with that of the
Danakil, who call themselves the Apru or Afru, a still earlier form of
the word. The Danakil are a different people to the Dongolawy,
who are Nubians, yet the two names, word for word, are one, and the
Nubians are still black. The Apru or Afru point backward to the
Kafru or Kaffir, the black people of Africa, the land (Ka) of the
Afru or Kaffirs. With which may be compared the lETHIOPUM
PROLEM of Tacitus, and the JUDADJEUS, or Western lEthiopians, of
Josephus.
There can be no doubt that such records and commentaries
as we have found assigned to Sut, Shu, and Taht, and deposited
in the Temple at On, were amongst the I,roo books attributed
to Taht by Jamblicus; the 20,000 ascribed to him by Seleucus;
the 36,500 assigned to this scribe of the gods by Manetho; 2 or we
sliould not have had the tenth chapter of the Hebrew Genesis. In
this chapter (x. 5) we find the immediate descendants of Noah, the
sons of Shem, Ham, and J apheth, are "divided in their lands every one
after his tongue" (v. 5), and the dispersion of language has already
taken place, yet the eleventh chapter opens with the statement, "AND
the whole earth was of one language and of one speech." So confusedly have the ancient fragments been huddled together. The
second statement is made as an introduction to the Babel myth, and
the destruction of the Tower of Seven Stages in one myth is
equivalent to the ending called a Deluge in the other. The Hebrew
writers usually class the sons of Noah as Shem, Ham, and Japheth.
But in this tenth chapter (v. 2) the order is Japheth, Ham, and Shem.
J apheth, as representative of the north, Khepsh or Kush, should be
first according to Egyptian naming, from the celestial beginning in
the north. Kam (Ham) belongs to the south, and these two are the
Khamit and Khebt, the dual and permutable names of Egypt and
the heavens north and south, the celestial being primordial. Japheth
represents the north by name, and Kam the south; Khebma, the
name of the genitrix, being the original of both Kheb and Kam,
which, with the dual terminal, become both Khebti and Kamit. The
Hebrew Japheth has been identified with Kheft as the north, and, in
accordance with this naming, Homer places the Greek Iapetos at the
uttermost boundary of earth and sea, where the depths of Tartarus
lie around them, and they have no refreshment from the rays of the
I

Hist. lib. 5, ch. ii.

VOL. II.

Jamblicus, Of the Mysteries, viii. r,

F F

2.

A BooK oF THE BEGINNINGS.

434

supernal sun. 1 That is, in the north, as the abyss. The division by
three, following the introduction of the solar triad, is represented by
the addition of Shem. In Egyptian the equivalent SEMis the name
of the tall double plume of the solar god placed on him by the Sems,
the twin lion-gods, as servants of the sun, of the east and west, the
daily sun, the sun of the Semites. Sem-pi-Khart or Semphucrates
(Greek) was a solar god as the Sun of the West.
The three names of Shem, Ham, and Japheth stand for the division
of the world into three parts, as represented by Herodotus, who says,
"I will show that neither the Greeks nor the Ionians know how to
reckon when they assert that the whole earth consists of three
divisions, Europe, Asia, and Libya." 2 This was the true division in
the planisphere, consisting of south and north, with east and west as
the equinoctial centre; Kam, Sem, and Khept are the true names.
Kam is the first, as representative of the black race, with its dwelling-place in the south. Sem is the representative of the Red Man,
the Adam or Ed om, Egyptian A tum. He is midmost. Japheth
represents the north. The division is by north and south, Khept and
Kamit (or Khentu) ; the two heavens of the earliest celestial chart
made in or beyond ..tEthiopia, with the equinoctial division added and
placed between the solstitial two. Shem is said to be the father of all
the children of Eber, and Shem represents the Sun of the Equinox,
which was personified by Atum in Egypt, the Wearer of the double
crown of the Crossing.
Abram is called the Hebrew on the
occasion of his war with Chedorlaomer, when the solar zodiac is completely established, as it was under Atum. If for Eber the Crosser
we date from the Crossing, that is, the equinoxes, we get to the fundamental meaning of the names of Shem and Eber in the astronomical
allegory.
The Aperiu, who dwelt to the east of Heliopolis in the red country
and the red mountain, also date from this midmost heaven of the
three. The red land of AN represented the boundary of the two
lands north and south. This middle division introduces the Red
Man, the red Adam, the red sun Atum, in place of the Black SutNahsi, the black Sut-Har, the Black Af and Kak and Khebek of
the earlier race. In this wise the 'facts are reflected in the heavens.
The red Atum typifies the red race which followed the bhck race
of Kam and Kush, Khaf and Kheb, the race of the Ruti or the
red. This change had already been wrought out in Egypt, in
premonumental times.
There is no such thing as a beginning with the mythical Noah,
and the mythical triad; one of which, Ham, was black ; one, Japheth,
white ; and one, Shem, a nondescript. This triadic or hundredfold
difference of hue is an' after-result. Black, bronze, red, yellow, and
white races are ethnological facts now at one end of the ages, but so
1

II. viii. 479-48 I.

B. ii. 16.

435

THE EGYPTIAN ORIGIN OF THE JEWS.

coloured were never grouped together in one ark, or housed in one

tent, or born of one womb. The facts were accomplished, the diver.,
gence of complexion was already made, when this mixture of myth
and ethnology was written ; hence the simplicity of the endeavour to
account for the difference by starting with it ! Possibly those who
have steadfastly refused to accept the ape as an ancestor may fall
back gratefully on the black manfor a progenitor.
The Hebrew writers place Shem first among the sons of Noah,
but Shem as a name is a modified form of Kam. Shem is the
Hebrew name for the sun, and in Egyptian Shem denotes heat
and flame, and comes from the earlier Kam or Kvm. Let us see
what light the sun will shed on this relationship of Kam and
Shem when the name is applied to it. For the name of Kam is
found in many groups of languages, especially the African and
Carib groups. The sun is KAM in Ghagar; GHAMA, in Pakhya;
GAMA, Darahi and Denwar; CAAME, Saravec:~.; KAMOI, Atoria;
KAMU, Mawakwa; KAMUHU, Guinau; KAMU, Woyawai; KAMO,
Wapisiana ; CAMUI, U acuambeu ; CAMU, Barree; CAMUI, Baniwa ;
KIUMUK, Chemmesyan; KAMISS, New Ireland; HIKHEM, Pumpokolsk; NKOMBE, Mpongwe; De-KOMRI, Kisama; SKEEMAI,
Apatsh; KAMOI, Tarakai; KOMARU, Maori. KAM went round the
world before Shem was created. This name begins with Egyptian
Gipsy (Ghagar), and crosses to the Gabun, the Carib, the Yeniseian,
Baniwa, Nepaulese, Atna, North American, Papuan, and Australian
groups of languages.
Shem in the triadic division, which followed "the flood," occupies
the centre, and represents the sun of the horizon, the division by
east and west, especially of the west, called Sem, the place of beginning in the Jewish solar year to this day; hence the relation to
Atum, the red sun, the setting sun of the underworld who transformed into the youthful '' Iu " on the horizon of the east. This
was a new point of departure, in which Shem and Atum (Adam)
came uppermost and appeared as the first, whereas they belonged to
the later creation of Ra that followed the lunar creation of Taht and
the Sabean creations of Shu and of Sut and his mother.
When Trogus Pompei us says the origin of the Jews was from
Damascus, whence Queen Semiramis sprang, that is perfectly identifiable in the typology of the mythos as the seat of Tum in the
heavens, the celestial birthplace of the Iu.
Damascus is named
from this place of rebirth, where Tum transformed into his own son
Iu-em-hept. The old Arabic name of the city is Meseq, and Dum
Meseq is the Syrian form. Meseq is the Egyptian Meska, the cradle
of the son. Tum-Meska is the cradle, and Tum-Sakh the shrine, of
Tum or Atum as Iu; hence Damascus as birthplace of the Jews and
their coming Messiah. Again, Semi-rami (Eg.) reads the likeness of
the fish, and this is found as the mermaid form of the genitrix in the
F F 2

A BooK

OF THE

BEGINNINGS.

sign of the fishes (An or On), where the Great Mother brought forth
as Atergatis, Semiramis or I usaas, the Meska of Tum personified.
This was the sole origin of the Jews in Damascus.
Now this birth and origin in Pisces as the place of the vernal
equinox can by no possibility belong to the entrance of the Colure
into that sign 255 B.C., and it looks as if we should have to go back at
least 21,ooo more years (or 26,ooo according to one reckoning) for the
beginning of the typology and imagery brought on by the mythology.
My own c~>nclusion is that the people known to us as the Jews had
a ramification of rootage in Egypt extending to the pre-monumental
times, and when they came out into Syria there was among them a
fundamental basis of the oldest blood in the men of a race that was
at least as ancient as the Typhonian religion, although it is not
possible to define the proportions in which the Kamite and so-called
Semite were mixed in Lower Egypt.
The Hebrew prophets sometimes speak with a sense of the primordial unity of the Jews, and their dispersion over the earth, which
can be followed in the religious but not in the later ethnological sense.
The remnants of the people who were the outcasts of the whole world,
who were to be gathered from the four corners of the earth, from
Assyria, from Egypt, Pathros and Kush, Elam and Shinar, andHamath and the island~ of the sea, 1 were not merely a people dispersed from Palestine. These were the earliest Jews-Jews not in the
current acceptation of the name, but as the children of Sut-Typhon,
the Biune Being whose name and nature were finally indicated by
the Iu or Hu of Egypt, the IHU (~i1') of the Hebrews, the lAO of
the Phcenicians, Egypto-Gnostics, and Greeks; the IE (Delphian
Apollo) ; the Assyrian Iu; the Mexican and Maori Ao; Toda Au;
Coptic Hoou; Lewchew }OH; Apatsh HAH; Dacota IAU; Manx
}EE ; ..Cornish Jew, British Hu or lA u, the younger ; the EEWU of
Nicobar Islands; Hu of Whydah; HOHO of Dahomy, the divinity
of Twins; lAO, the Hawaiian Jupiter ; Mangaian Io ; the Ao of
the Book of Revelation; }EYE, a name of Krishna ; Etruscan AIUS
Locutus; and many more. The Iu that began as the most ancient
genitrix and ended as the Ju-pater; the Iu, as their son, uniting both
natures in one; He who was for ever the "Coming One," and whose
name contains the very expression used in the New Testament where we
translate "Art thou he that should come, or do we look for another? ,2
From the .first there is a monotheistic look in the Typhonian
religion. It begins with the worship of the genitrix of the gods, the
Goddess of the Seven Stars, who is one in the beginning. Her son,
Sut, the primordial male, is one god, although he has two manifestations in Sut-Anush, two types personated in Sut-Har, the one
god with two heads. Sut-Har passes into Har-Makhu, a god of the
disk-worship, whe becomes tri-form in Atum. But whether dual
1

Isaiah xi.

II.

Math. xi. 3

THE

EGYPTIAN

ORIGIN

OF THE JEWS.

437

or triadic, Sabean or Solar, Sut or Aten, there is a look of oneness

about this divinity, because he was the son of the mother, the I u-Sif,
or Iusu, or Jesus. The Aten-disk was a type of oneness, and the
disk-worshippers reverenced it with the fervour of a modern physicist. But this monotheism cannot be understood apart from its
rootage in phenomena :where we find no relation whatever to a
supposed conception or revelation of the one God. Moreover Iu
signifies the Coming One with a twin manifestaHon, without determining the phenomenon represented. The Biune Being may be a
Star-god, a Moon-god, or a Sun-god ; he may image the duality of
Sebti (Sothis), or Regulus the lawgiver, of Tahuti the lunar-god,
or the solar Iu-em-hept. The Iu may be Sut, with the Ass (Iu) for
his type; or Au, with the Calf; or lao Sabaoth (Bacchus); or Ao,
with the paps; or Iu-em-hept, in the long garment; or Shu, the
young-elder; or Khunsu, with the twin image of Sun and Moon.
He began as Sut of the Dog-Star and Wolf, and ended as the solar
Iu, the Ao, the first and the last, of the Book of Revelation.
In this way. The perfect solar time was the latest of the seven
cycles discovered, and hence the solar god as the Iao-Sabaoth is
the God of the Seven of the solar cult. Sevekh has the name
of Seven. Iu-em-hept is also named as the god Seven; HEPT
meaning No. 7 as well as Peace. The EB~OMH festival of the
Greeks, held on the seventh day of the lunar month, was celebrated in honour of Apollo, to whom all seventh days were sacred,
because he was born of Latqna on the seventh day, 1 or was the
seventh of the planetary gods. The gnostic Chnuphis is likewise a
form of Iao-Sabaoth, and has the typical seven rays in token of
his being the seventh god of the planetary group. The Sabean
and Solar gods of the No. 7 are still distinguishable. The seventh
day of Sut or Saturn is Saturday ; the seventh day of the solar
god is Sunday. But the worshippers of Sebek-Ra would keep
their Sabbath . on the day of Sut. In this cult the No. 7 was
that of the Typhonian genitrix and her first son Sut, whose planetary type was Saturn, and who was brought on as the Solar God
of the No. 7, under the type of the Lamb (Ab-Ra), in the time of
the 13th dynasty, who is continued as the Lamb with the seven
stars in the Book of Revelation and in the Typology of the Roman
Catacombs. From J ehovah-Elohim, goddess of the seven stars, to
I u-em-hept, is the range of time from the year of the Great Bear
to the year of the Sun as the seventh of the planetary types.
Thus the Ao or Iu was the first and the last, the Alpha and
Omega, who became the Jesus as Iu the Son, and Joseph as the
expected Messiah of the Jews, also the Ju-piter or biune parent of
the Romans.
When the foundations of mythology have been thoroughly
1

Potter, Arch. Grceca, vol. i. 385, ninth ed.

BooK oF THE BEGINNINGS.

examined, and the "heavens " taken to pieces and reconstituted to

ascertain the nature of their formation and typology, it will be seen
how remote from the primary facts are the conclusions of Egyptologists like M. de Rouge and M. Paul Pierret, 1 who hold that the
Egyptian religion was originally monotheistic in the modern sense
of a conception and a worship of the one male divinity, and that
polytheism resulted from clothing the one god in many symbols.
Such a view is but the result of reading backwards ; this can be amply
demonstrated. Their method of abstracting an idea of the one god
in the beginning from the writings of four thousand years-and no
one knows how much longer even than that-independently of the
origin of ideas in phenomena, or their place in point of time, is
tantamount to filching it.
Beginning with a concept of Cause, personated in the ONE GoD,
simply has no meaning; there was no such beginning. The Egyptian
eternal, TEATA, is founded on the establishment of cycle and circle;
the everlasting is based on the four corners imaged by the fourfold
Tat of Ptah and Osiris, just as the proverbial four times is the synonym
of "for ever." The word of words, Nuter (or Nunter), expressive of
divinity personified as god ur goddess, has no other fundamental
meaning than a type of time. N u, or Nun, denotes the type, image,
likeness; and Ter is the time or season. The ideographs alone place
us on firm ground underfoot, with our backs against a wall of granite.
Later abstract meanings got out of or read into such words as
Nuter and Teta do not reach the origines. When the Coptic
translators of the Bible rendered their idea of God by N uter, the
word had attained to a place of primacy ; it expressed the first, and
the first is the divine ; but the type of time and renewal was first,
was divine, and the two earliest types of time and renewal stelled in
heaven were the Great Bear, Typhon, and the dog-star, Sut. Still,
the Typhonians, starting on the single line from the Motherhood and
her son, Sut, did appear to be monotheistic compared with their
opponents. The process of the Ammonians and Osirians was to
evolve the one god in Ra from all the rest that preceded him, as personifications of phenomena, and make his predecessors to appear as
his manifestations ; his seventy-five names, as they are designated.
So the Hebrew writers endeavoured to make their language conform to this look of singleness by reading the plural Elohim in
the singular number, by making the dual Aloah a form of the one
God, by fusing. Shadai and El-Shadai, and by claim'ing to worship
the one alone, whether the name be Jehovah, Elohim, Shadai,
Adonai, Jah, or any other of more than thirty names or titles. In
either case the origines can only be found in phenomena. The "ONE
GoD" was Sut of the Dog-Star; Sut-Anush as the dog and wolf (Seth
and Anush in the Hebrew), who became Sut-Har under his Sun-and1

Essai sur Ia Mythologie Egyptienne.

THE

EGYPTIAN

ORIGIN

OF

THE JEWS.

439

Sirius type; Saturn (Sut, the Renn or child) in his first planetary type;
Kebek, or Kak, in the solar phase; and, finally, Iu as the sun of both
horizons, or the equinox, who was the Iu-su son of Tum and Iusaas.
Sut in the south, was the child of the mother, her dog. In.the east,
or at the place of the equinoctial crossing in Apheru-east and westhe was represented as the parent who became "Father APER"
in Egyptian and Father Eber in Hebrew. Shem, "the brother
of J apheth the elder," was " the father of all the children of Eber,"
and these two fathers were the SEM-Sun of the West and Sut of the
Crossing, who had been at first combined under the dual type of Sutljorus. SEM (Eg.) means to join two together and combine them in
one, and this combination was expressed in the Hebrew Joseph and
the Egyptian Sut-Horus and in Jesus.
The origin and evolution of the idea of an Eternal Being as a male
can be traced by its mythologic types. First was the Iu, the one who
for ever comes and becomes; the divine youth, the son of the mother,
the eternal boy, the universallad. 1 Next is the Being who is, and ever
continues to be; and, lastly, the Being who inferentially was and has
been for ever. Thus was developed the idea of him who was, and is, and
is to be. The Jews, as before said, continued the worship of the Iu as
the ever-coming one. The coming was the becoming, and the mode
of becoming was expressed by transformation or transfiguration of the
old into the young. A definition of the cause of change in every-
thing that changes is given in the formula, "Khepr khenti khep khet
neb em-khet Khepr-sen." This has been rendered, "the becoming
which is in the becoming of all things when they become;" but it
might be varied, according to the doctrine of becoming by trans~
formation, and made "the becoming which is in the transfiguration of
all things when they transmute;" for there is no reason why this
philosophy of Khepr should not have included the modern doctrine
of the conservation, correlation, and transmutation of force.
This coming or becoming one in person was . the Iu of the mythos,
and to him the believers . among the Jews, who were ignorant of the
true doctrines, had learned to look for a deliverer from the yoke of the
Roman rule; and Josephus informs us that during the siege of J erusalem by Titus the defenders watched for the huge stones being
hurled in by the Roman engines of war, and, when they descried one
on its way, they cried aloud in their own language," The Son cometh/"2
This, in the Hebrew or Chaldee, used by Josephus in his first version for
the Jews, would probably be n"l)"i:l"M (Ha-Bar-Galah), the same word
that is used in the texts: " He that dasheth in pieces is come up ; " 8
" The breaker is come up." 4
It has been said that many will here look for a mystery, as though
the meaning were that the Son of God now came to take vengeance
1 Hymn to Osirz's,
s Nahum, ii. I.

17 ;

Records, iv.

102.

2
4

Wars, b. v. ch. vi. 3

Micah, ii. 13.

440

BooK

oF

THE .BEGINNINGs.

on the sins of the Jewish nation. I For myself, the expression contains
stroke of humour that is Carlylean in its ghastly grimness. There
is but one name and form of the Son that is synonymous with the
Stone. This is Bar, the earliest son, who was the Iu or coming one
of mythology, and his name of Sut means a stone. The stone was
his especial type. He is called Stone-head and Stone-arm in the
Ritual. As Bar-Sutekh he was the destroyer. Bar was likewise the
Babylonian Bel, the breaker and destroyer alluded to by the Hebrew
writer 2 as wielder of the " hammer of the whole earth." The stone
of Bar-Sut belongs to the stone-age, and is the adze (Nuter) of Sut,
the Anup of the hieroglyphics. Bar, the son and stone in one,
identifies the Sabean son of the Typhonian genitrix. And when the
"coming one " takes shape as Bar the destroyer and his weapon of
stone, it elicits a ringing yell of derision for those who had perverted
the doctrine of the Saviour-Son, and looked forward to His coming as
a possible reality. The Son, the coming one, had come at last.
Iu had an earlier feminine form in Io, the white Wanderer of the
heavens-the lunar goddess, Io. According to Eustathius, Io, in the
language of the Argives, was the moon. Io being feminine and
lunar was first. She wandered until her child was born, and Hermes,
as the male moon-god, set her free. On the (eminine side Io goes
back to Af, Aft, Apt, Khef, Khept, or Khepsh, the Typhonian
genitrix who was the mother of the Iu, whether Sabean or Solar, and
also of the Jews. This Iu of mythology still comes and goes in
popular belief as the Wandering Jew of fable and romance, whose
figure yet retains something of the personality of the Iu, or Jew, who
was cyclic, and born of cycles, and so was for ever the coming one,
continuing to come. The popular notion of this Wanderer is that he
has an illness which is incurable, and at the end of every hundred
years he falls into an ecstasy ; out of this he returns each time in the
same state of youth he was in when Jesus bade him wander till he
himself should come again.8 This identifies the Jew with the personification of periodicity and the Eternal Youth. Also, he is still the wise
sage, like IU-EM~HEPT, and wears the purple robe of wisdom; still
the healer, like .!Esculapius.
The name lu or lao supplied a verb,
meaning to heal, well known in the mysteries of ancient theosophy,
as well as in common medicine. The Jew was said to have been
converted and baptized under the name of Joseph, which is yet another
link in identification of the undying, unresting Jew with the evercoming Iu. The age of the Jew at the time of his transformation is
also given as about thirty years; the age of the Messiah as KhemHorus ; the age of Joseph when he went out over all the land of Egypt;
the age of Jesus 4 when he assumed the Messiahship. The name of

1 Wars of the Jews, b. v. 6, 3.

passage.
a Brand, Wandering J'ew.

Roland, quoted by Whiston in a note to the

2 Jer. I. 23.
4 Luke, iii. 23.

THE EGYPTIAN ORIGIN OF THE JEWS..

441

CARTAPHILtiS assigned to him 1 seems to include a form of Horus,

the Khart (child) who became Horus the Youth.
How the old
legends have been made to lie against these wanderers of the world,
the Ius or Jews, whose consequent fate it has been to follow on earth
the restless track of their prototypes. in the heavens as wanderers for
ever; goaded on like Io; persecuted like the wandering Jew of the
fable, for refusing to let the Christ rest on his doorstep ; and seldom
sympathized with, except under false pretences, and with sinister
intent to convert them to a belief that the lying legends are the
latest revelation of eternal truth !
1

Percy, note to the ballad of the Wanderz'ttg Jew.

SECTION XIX.
COMPARATIVE VOCABULARY
OF

AKKADO-ASSYRIAN AND EGYPTIAN WORDS.

AKKADIAN AND ASSYRIAN,

EGYPTIAN.

A.
a (Akk.), water,
aa (Akk.), moon,
aa (Akk.), father.
aanu (Ass.), where?
abubu (Ass.), storm.
abaya (Ass.), a water-bird.
ab (Akk.), abu (Ass.), father.
abba (Ass.), unpolluted or unblemished,
applied to priests.
ablu (Ass,), son, from ibUa (Akk.).

a, water.
a or aah, moon.
aa, old, elder.
annu, to turn and look back.
beb, whirlwind. "
bab, a water-bird.
ap, ancestor; ab, priest, as holy father.
ab, pure man, pure priest, his reverence.

ap, first ancestor ; rru, child, children, a

child to nurse.
ad or adda (Akk.), father.
at or atta, father, priest.
adn (Ass.), great water.
a, water ; ten, extended.
adu (A~s.), portent, sign.
atu, type, sign.
aga (Akk.), crown.
aukhu, diadem.
aga (Ass.), a sacred day, the sabbath.
uka, festival, and a name of the week.
akhem, pool.
agammu (Ass.), pool.
aga.rin (Akk. ), mother.
akh, sustenance ; renn, the child, nursling ;
renn, to dandle.
aukhu, a diadem.
agu (Ass.), a crown.
akb,
horizon round.
ak (Akk.), a ring.
ak (Ass.), a lord, a king.
akhu, the illustrious, the highness.
aka (Akk.), to raise up.
akha, to elevate.
akbarru (Ass.), the west, hindward part.
akar, Hades, the hind ward quarter, west,
akh, a name of Sin, the moon-god.
Aab and T-akb, names of the moon-god.
akb (Akk.), a worm.
kak, a worm.
akhit (Ass.), repair? Inscrip. of Neouclt . akait, loss and injury.
col. 2.
akbkharu (Ass.), vampire?
akbekh1 the dragon ; aru, to rise up.
akku (Akk.), very high.
akka-t, the height.
aklu (Ass.), noble?
akb, noble.
alal (Akk.), a papyrus?
ar, a calendar ; a-r-t, a papyrus roll.
alam (Akk.), image.
ar, to make the likeness ; am, belonging to.

444

BooK

oF

THE

AKKADIAN AND ASSYRIAN.

BEGINNINGS.
EGYPTIAN.

arru, form, ceremony, a divine type.

mer, enclosure.
mlt,; a whip.
men, denotes a ring, cellar, bracelet, to
twine round.
mer, superintendent, prefect.
meh, a cubit.
mut, mother, water.
u.uu, a divine type; u.u, heaven.
an, the boundary.
au.k, I, the king.
ank, I.
allkh, pair, to clasp.
an, hare.
aru, mountain, steps, ascend.
a,r, lower, fundament; alu, orbit.
ret, men ; aru, a page.
arut, river.
ark, 3oth of the month.
aru, arura, an acre.
asb, seat, throne, place, or dwelling.
serl, chief; tut, honoured, distinguished.
asiu, vileness ; ush, blot.
shtar, betrothed wife ; ast, Isis.
shUl, jackal
aslput, throne, seat.
skheu.u., to settle, prop, sustain.
as, statue ; aeDD, typical figure ; seu.u,
breathing.
at, father, priest.
ataru, fantastic, sham, unreal.
usha, doctor.

allala (Ass.), great, noble.

amar (Akk.}, enclosure.
amatu (Ass.), command.
amleu. (Akk.), crown.
amir (Ass.), a master (a:neer ?).
ammat (Ass.), cubit.
amut (Akk.), blood.
an, sign of a god, heaven.
au.a (Akk.), mea~ure, number.
a.naku (Ass.), I ain he (the king).
a.naku (A>s. ), I.
auld (Aide.), heaven and earth.
annabu (Ass.), hare.
ar (Akk.), mountainous district.
arall (Akk.), tomb, Hades.
ardu (Ass.), man, servant.
aria (Akk.), river.
arkhu (Ass.), a month.
a.rura (Ass.), land-me~ure.
asabu (Ass.), to dwell.
asaridutu (Ass.), pre-eminence.
asha (Ass.), criminally, wickedly?
astu (Ass. ), wife.
asi (Ass.), jackal.
asibut (Ass.), inhabiting, (? enthroned).
askun (Ass.), I fixed (root sakau.u).
assiu.nu (Ass.), typical figure, a breathing
image.
at (Akk.), father, king.
atalu (Ass.), an eclipse.
azza (A~s.), healed?

B.
babar (Akk.), white.
bahu (Bah.), name of
house of Death.
bak6. (Ass.), to weep.

G~tla,

Lady of the

balu (Ass.), power.

bap or pap? (Akk. ), to be opposed, opponent,
adversary.
bar (Akk.), all-powtrful.
barikiti, the blessed.
barre (Ass.), fatness.
baru (Ass.), half.
basa (Ass.), (verb) to be.
bat? (Akk.), to open.
ber-ber (Ass.), a pyramid.
blbbu (Ass.), the planet~, the sailors.
binu (Ass.), to create, same root as banu.
biDu (Ass.), wine?
birut (Ass.), pure, relined silver?
blsu (Ass.), evil.
bitu, house, temple, abode.
bltlq (Ass.), work, form, fashion ; bltruti
(Ass.), can'ed, cut.
buligu (Ass.), division, divided.
bUD.Du (Ass.), an image.
bur (Akk. ), to raise, tumefy, swell.
bura (Ass.), a lighthouse.
burbur (Akk. ), summits ; bur, high, head.
but (Ass.), an interval or space.

papu, papyrus.
bau, the void, the hollow of the tomb ;
bau-t, peht, buto.
beka, to pray ; beka, squat, depress1 set
down, naked.
ber, force, ebullience, to boil up.
baba or apap, the Typhonian adversary.
Bar, god, the mighty.
baruka, blessings, benedictions.
abar, fat.
paru, one-half of the solar house.
ba, to be, be a soul ; su or slf, the child.
peth, to open, open the mouth.
ber-ber, tip, cap, roof, summit.
beb, to turn, circle, go round.
ben, to engender.
beu.nu, the palm.
ber, to boil; ut, white; hut, silver.
beah, evil, wounded, revolt, hostile.
bu-t, the abode, womb.
buter, kind of workman or mason.
pu, to divide; rekh, race, or people of a
district.
beu.nu, image of resurrection.
ber, to boil.
bu or pa, house ; ra, sun, day or a blaze.
bur-bur, tip, cap, roof, supreme height.
beh-t, space.

...
VocABULARY OF AKKADo-AssYRIAN AND
AKKADIAN AND ASSYRIAN,

D.
Dabu {Ass.), bear, the Great Bear.
dada (Ass.), a vase?
dabuti (Ass.), (plural) gifts.
dalkhu. (Akk.), applied to an evil spirit.
dam (Akk.), woman.
.

dar (Akk.), race.

dArn (Ass.), eternaL
daratl (As.), long, lasting.
datllla (Ass.), river of death.
desau. (Akk.), heaven.
dhe? (Akk. ), to revolve.
dim (Akk.), to judge.
dim (Akk.), a phantom.
dir-se (Akk.), name of the thirteenth month
(or Ve-Adar); dir means dark. So the in
tercalary days of the Egyptian year are the
black days, the Nahsi.
du (Akk. ), to go.
du.bba (Akk. ), an engraved tablet or brick.
du.du (Ass.), to go rapidly.
du.k (Ass.), to have, to possess.

prosperous,

E.

e (Akk.), a house.
ebir (Ass.), I crossed over.
ebiru. (Ass.), to cross and pass.
ega (Akk.), a crown.
eglru. (Ass.), to dig.
ekal {Ass.), palace.
eklm (Ass.), a class of spirits; eklmmu., a
bull-like demon (from Akkadian.)
ekur {Akk.), temple, or God.
el (Akk. ), splendour.
ell {Ass.), over.
emgu {Ass.), profound power, applied to the
magi, august.
eml? {Akk.), people.
en, iqcantation.
enu. {Ass.), eye.
enu (Akk.), or enuv, lord.
epar (Ass.), produce? dust.
eratu (Ass.), pregnant.
erim {Akk.), servant, whence rim, the Ak
kadian rim-aku., denoting the servant of
the moon-god.
es {Akk.), house.
esara? (Akk.), the firmament as the dwelling
of the fixed stars.
esiru {Ass.), a shrine, temple.
eskl? (Akk.), I carved.
essa. {Akk.), an ear of corn.
etlku. {A>s. ), to cross.

EGYPTIAN.

tu, to go, go along.

tebh, a seal-ring, a brick.
ta.ta., to gallop.
teka., to lay hold, adhere, cleave to ; tekar,
a hook or finger.
tem-khu, announce benefit ; tem, to cut, as
we "cut " cards ; tams, bad luck.
ankh {t prefix), life, living, live, sacred.

dumku. (Akk.), omen of luck, prosperity.

holy,

445

Teb, Typhon, the Great Bear ; Tabu, a bear.

tata., va<;e,_ dish, jar.
tabutl, dual deity ; tat, give, gifts.
ter, drive away; khu, spirit, manes.
m, mother ; hem, woman, wife; t, article ;
Atum, mother-goddess of time.
tan, spread, extend ; nat, limit.
teb, movement in a circle; pen, reverse,
return, wheel round.
ter, all people, community.
tef, divine father ; tepr, head; ter, all time,
ever.
tera., time; tl duplicates.
tat, death; a.ru, river.
tes, heaven.
tha, to make tum round, revolve.
tem, to judge, distribute justice.
tema., to terrify, hover, swoop.
ter, frontier, limit, extremity ; si, it.

d&DDat (Ass.), dimensions, extent.

dapanu (Ass.), a wheel.

dunku. (Ass.), happy,

(!living).

EGYPTIAN.

a, a house or mound.

a.ba., to pass thruugh, opposite; ab, p:tssage.

apheru., the equinoctial crossing; Aper,
the crosser.
aukhu, a diadem.
ka.ru, gardener ; aka.u, a ploughshare.
kher, shrine.
khemu, spirits ; khem, the Bull.
akar, Hades; kher, shrine, the Word, Logos,
God.
her, heaven, day ; a.a.ru., ely,ium.
arl, ascend, lintel ; her, over.
mak, think, consider, watch, rule; am, to
discover, invent, belonging to ; aak, the
mage, the illustrious, august and glo:ious.
ami, inhab:tant ; aamu, Gentiles.
an, some form of speech or invoking.
an, an eye, to paint the eye.
unhu, bull, male lord; neb, lord {khneph).
par, produce; ap, dirt, to fly.
art, made, conceived ; rattu, plant, retain the
form, grow, renew.
rem, some kind of people, natives, aborigines.
as, house.
as-a.a.ru., house of heaven, the upper.

ser; a holy place.

sekha, to write, depict, cut, represent.
hes, Isis, zodiacal goddess of corn ; su or
sa., corn.
'ek, crossing, transit.

BooK OF THE

BEGINNINGS.
EGYPTIAN,

AKKADIAN AND ASSYRIAN,

G.
gabdi? (Ass.), glory.
gabi? (Ass.), reaper.
gabri (Akk.), a duplicate.
gabut? (Ass.), an ark.
gal (Akk.), hollow, cave.
gallu (As<.), name of a class of evil spirits.
gam (Akk.), a dwelling, subduer, a trampling
down.
gam (Akk.), to bend, he bent.

kab-ti, double honour ; pehti, glory.

kab, cut down; khepi, harvest.
kab, double.
hept, an ark.
kar, cave, hole under ground.
kheri, evil, enemy.
khem, shrine, prison, bruise, crush, subdue,
kham, the bent posture of submission or
adulation.
khem, to be master of, be potent, have the
power.
khen, an enclosure, hall, sanctuary, inner
region, garden.
khep, hand.
karu, food.
Seti, goddess of the arrow.

gamir (Ass.), accomplishing.

gan (Akk.), an enclosure, a garden.
gap (Akk.), hand.
garru (Ass.), food.
gasitti or kasitti (Ass.), the " warrioress,"
a title of Ishtar.
ge (Akk.), a cleft, valley, abyss.
gi (Akk. ), a spirit.
gi (Akk.), a reed tablet.
gibil (Akk. ), a burning.
gig (Akk), sick, plague, affiiction.

ki, land, inside, cut.

khi, a spirit.
kha, a book.
kep, to heat; afr, to bum, fire.
khakha, venom, sting ; khaku, man vomiting.
kek, darkness.
kehkeh, the old man.
khu, spirit ; khem, dead.
kar, enclosing circle, a course.
karut, testes ; kart, cut.
khem, a god; kam, to create.
kan, be able, courageous, valiant.
aaru, heaven.
kar, course, orbit.
kesr, power personified.
ki-amen, the hidden, inner land.
kiu, a second, another, one more.
ka, to re~t ; khut, shut and seal, a bound,
the grave; khat, a corpse.
khet, to cut, tear, break.
kat, inscription, title, proclamation ; kat,
tree of knowledge.
khu, title ; khekh, sign of rule.
khem, male type of potency.
khus, build, found, construct.
khesr, arrow or sunbeam.
seser or keser, to sustain.
khept, the hinder part, north.

gig (Akk.), night.

gigi (Bab.), Saturn?
glgim (Akk. ), demon.
gil (Ass.), enclosure, rim round.
gilda (Ass.), applied to some animal(? gelt).
gim-gim (Ass.), a god, son of Bel.
gin (Akk.), to stand up, be firm.
gir (Akk.), vault of heaven.
giri or garri (Ass.), course, passage.
gisru (Ass.), mighty.
gi-umuna (Akk.), a title of Hades.
gu (Akk.), doubled.
gud (Akk.), go to bed, rest,
guddut (Bab.), he tore or cut?
gude (Akk.), to proclaim.
guga (Akk.), title, name.
gum (Akk. ), man, male.

gusur (Akk.) wood for bridges, beams.

gusur (Akk.), light.
gusuru (Ass.), a beam.
gutium (Akk.), people in the north of Meso
potamia.
guttav (Bab.), the ecliptic.
guza (Akk.), throne.

khet, zone, circuit, circle; tep, heaven.

hes (khes), throne.

H.
hanti, returner to and fro.
hat or hathor, the habitation.
hiti, sun and moon, conjoined,
bani, cabin or bark of Sekari.
urt, the bearer.

bantu? (Ass.), circuitous.

hedri? habitation.
hidu? (Akk.), moon.
hin or hinna (Ass.), a cabin.
hirat (Ass,), wife, wo~an, mother.

I.
i (Ass.), masculine plural.
ia (Akk.), glory.
ia (Akk.), pure.
ib or ip (Akk.), region.
ibbu (Ass.), white.

i (as iu), plural.

a or aa, glory, praise, ah I oh ! hail I
ia, wa,h, make pure.
ap, equal or mid-region.
ab or lb, white.

VocABULARY OF AKKADo-AssYRIAN AND

AKKADIAN AND ASSYRIAN,

ibbutav (Ass.), written guarantee?

ibdi (Ass.), the square.
id (Ass.), hand; id (Akk.), power, action.
idu (Ass.), to know or make known.
idlu or itlu (Ass.), noble, warrior.
igigl (Ass.), spirits.
lglra (Ass.), warred, from g&ra.
lgltl (Bab. ), celestial spirits.
ikhlmu? (Ass.), he devoured.
ikhiqu (Ass.), gathered, bounded, as water~?
illi (Ass.). infant.
lm (Akk.), cardinal point.
iDA. (Ass.), eyes.
iDDun or eunun (Akk.), a period or watch.
ip (Akk.), to create.
lru (Ass.), to conceive a child; same root as
eratu.
.
ir? (Akk.), a complete vessel.
irka? (Ass.), limits.
imtl (Ass.), accursed?
irsu (Ass.), bed,
Ishtar (Ass.), mistress, divine spouse.
iBdu (Ass.), foundation.
iskhl (Ass.), houses of' some kind ?
isme (Ass.), he heard ; root samu.
iBsip? (Akk. ), king.
itl (Ass.), wall, frontier, border, that which
supports or upholds.
ittu (Ass.), wheat.
itu or ldu? (Ass.), moon.
Iu (Ass.), a god.
lzlnu (Ass.), smelled?
lzzaka.ru (Ass.), they recorded; root za-

EGYPTIAN.

447

EGYPTIAN,

hapu, laws, legally; teb 1 be responsible for,

seal.
aft, four comers.
.lt, to figure, pourtray with the hand of the
artist.
itu, to figure forth.
taru, the hero, the unparalleled.
akhu, khu, or khekh, a spirit.
kar, war.
akht, light, lofty, spirits.
ukha1 to devour ; akhem, to annihilate.
khekh, made to recoil, be repulsed, as waters.
art, child.
am, west, the crossing.
an, an eye.
un, unun, a period or hour.
apa, divine ancestor ; ap, prepare.
ar, to make, child, take the form or impression, create.
ur, the chariot.
arkal1 limit, end, finis.
retuu, unclean, filthy, sanies.
urs, pillow or head-rest.
shtar, betrothed wife.
st, floor.
as, house; khl, extended, high, vast, elevated; skhl, very lofty.
sema, hear.
as-sep, enthroned ruler.
ltl, a boat; atb, a wall.
hit, wheat.
utu, Taht, lunar god.
Iu, a god.
sena, to breathe.
sekha, to write, remember; sekhar, to depict, plan, picture, instruct, record.

karu.

K.
ka, proclaim.
ka (Ass.), tooth or tusk.
ka (Akk.), mouth, as door of the body.
kab (Akk.), before, that which is in front.
kabat (Ass.), rendered the centre (Talbot).
kak1 (Akk.), to create.

kaka1 (Akk.), speak.

kalr.ka.rrit (Ass.), an anniversary.
kalu (Ass.), to bum.
kan (Akk.), _reed, sign of writing.
kan (Ass.), a fish.
kanul (Ass.), conduit, water-course, gutter,
canal (Norris).
kanuli (Ass.), probably for conveying water.
kar (Akk.), food.
kar (Ass.), walled ronnd, a fortress.
kararu (Ass.), to revolve.
karsu (Ass.), belly.
karu (Ass.), to invoke.
kas (Akk.), two, twins.
kasar (Ass.), king (?kaiser),
kaspu (Ass.), a measure of ground, seven
miles.
kasu (Ass.), to cover.

ka, call, cry, say, proclaim.

ka, horned.
kha1 vagina-emblem.
kaba, h.om ;_ ab, hom, oppose, pass throngh,
oppos1te.
khept, the hinder thigh of heaven, the hind
quarter.
ki, to create.
.
ka, call, cry, proclaim, say.
hak, festival ; kar-t, periodic.
karru furnace.
kan, the sculptor, scribe's chisel.
an, the fish.
khen, conduct, carry; ar, water.
kanru, to scatter, disperse.
kar, food,
kar1 to go round or be round ; kartl (plural),
pnsons.
kar, a course; ruru, tum ronnil, revolve.
karas, the womb of earth.
kheru, to invoke, say, speech, cry.
kes, to bind together.
ka, lofty, highest; ser, ruler; seser, Caesar.
khesf, stop, tum_back; hesp, district, square,
in calculo.
kas, a coffin, a funeral, bnrial.

BooK OF THE

BEGINNINGS.

AKKADIAN AND ASSYRIAN,

EGYPTIAN,

kat(Ass.), hand.
kat (Akk.), to accomplish.
katamu (Ass.), the bolt or bar of a door;
katma., closed, sealed,
katim (Ass.), concealed.
katu? complete, a corpse,
kazir (Ass.), restorer.
keba? (Ass.), mysterious.
kep (Akk.), image.

khetem, shut, sealed.

kati, comp!ete course; khat, a corpse.
khesr, disperse, clear, disssipate.
kapu, mysterious.
khep, image, shape, form, transform, generate,

kha (Akk.), fish.

kha.'aru (Ass.), to marry.
khairu (Akk.), man, husband.
khammu (Ass.), heat.
khar-ra (Akk.), heaven.

kha, fish.
kharu or aru, to beget.
karin, the testes.
shemmu, heat," flame.
khar-ra, circle of Ra or day ; aaru, the

kharra (Akk.), master.

kharru (Akk,), the deep, lower heaven.
kharub (Akk.), a sort of grasshopper.

kar, power, property.

kar, akar, infernal region; kar, Hades.
khereb, a first form, a model figure.
khu, glory, glorious actions.
kherf1 the majesty, divinity or princeps.
kheri, evil.
'
khat, a corpse.
khu-t, place of the solar resurrection.
ki, another, second, one more.
ki, thou, thee,
ki, a particular land or region, within.
kepu, mystery.
kherp, his majesty, principal, excel, surpass,
kl, another; ma, like.
kannu, inscriptions, titles.
khentl, work-women (weavers),
kep, to receive ; kat, hunt, seize.

khept, hand,
khet, to accomplish.
khetama, shut and seal, a fortress,

cause to be.

heavens.

khi

(Akk. ), glorious.

khilip (Akk,), a god,

khul (Akk.), evil.
khut (Akk.), die?
khut (Akk.), day-spring?
ki (Akk.), with.
ki (Ass.), thy.
ki (Akk.), suffix for land.
kibaa (Ass.), mysterious.
kilib (Akk.), the splendid and magnificent?
kima (Ass.), like.
kin (Akk.), written letter, meSsage. (See gi.)
kinati (Ass.), women-servants.
kip (Ass.), something for enclosing and cap-

turing animals? No. 196 Sayee's Syllabary.

kippi, (Ass.), curses?

kheft, the godless ; khebs-ta, some place

accursed.
kipratl (Ass.), regions, places.

(See com-

kir (Akk.), word?

kiribu (Ass.), an offering.
kiriru (Ass.), the fields of heaven?

khepr-at, the circle of Khepr, the earth or

world; kab, corner; aft, four.
kher, word.
kherp, an offering of first-fruits.
kruru-t, the-orbit or completed circle ; aaru,

kiru (Ass.), plantation or garden.

kirubi (Ass.), sort of cherubs, symbolical

kar, gardener.
khereb, a model figure, a type.

ment.)

the fields of heaven,

figures.
kisalli, an altar.
kisip (Akk.), n.easure, valuation.
kissu (Ass.), some sacred book?
kissuta (Ass,'), feast-day? (Ishtar and Izdubar, col. 2, line 24.)
kita (Akk.), below, under.
kitar (Ass,), auxiliaries, irregulars.
kiti (Ass.), earth.
kitu (Ass.), linen.
kor? (Akk.), an age, time.
krb or garbu (Ass.), rendered interior.

khesm, holy of holies.

hesb, in calculo, account, reckoning.
kas, embalm, bury; khes, a religions rite,
khus, kill, immolate.

kud (Akk.), cut.

kuduru (Akk.), warrior.
ku-kru? (Ass.), a voice, a cry.
kuku (Ass.), rendered boats.
kul (Akk.), seed of animals,
kulu (Ass.), voice.
kum (Akk.), fire.
kum (Akk.), linen.
kummu (Ass.), palace.
kupru (Ass.), cement.

khet, cut, break in pieces, reverse, overthrow.

ki-ta, the inner land.

khetr, occasionally.
kit, land.
khet, the loom and woof.
kar, a course of time.
kherp, principal, first, consecrated; kher, a

cell, a sanctuary.
khu-khru, a voice of command.
ka-ka, boat.
karu, testicles.
kheru, voice.
shem, fire, flame.
hema, hemp.
khemu, shrine, house, place.
khepr, scarab that rolled up a ball of dung or

cement for its eggs.

VocABULARY

OF

AKKADo-AssYRIAN

AKKADIAN AND ASSYRIAN,

AND

EGYPTIAN.

449

EGYPTIAN,

kur (Akk,), to conquer; gurus, warrior.

kur (Akk.), country.
kur (Akk.), an enemy.
kussu (Ass.), throne and palanquin,
kussut? (Ass.), empire.
kutmuti? (Ass.), golden.
kuttav (Bab.), ecliptic.
kuzbu (Ass.), beautiful adornment.

kar, battle, war, trample, vanquish.

ker, country.
kheri, an enemy.
hes, throne and palanquin,
khesut, district,
ketem, gold,
kat, to go round ; tep, the heaven
khesba, blue, lapis lazuli, type of the true,

beautiful or heavenly.

L.
lakie? (Ass.), dissolute.
likku (Akk.), dog.
liquat? (Ass.), gatherer (of the people of God).
lisanu (Ass,), tongue, language, speech.
liti (Ass.), statutes, divine ordinances, me

rekai, culpable, profane, scorners.

rekh, the knower.
rekht, pure spirits, wise, magi.
ras, tongue,
ret, to cut in stone, carved stone, to retain tle

morials, records.

form.

lubat (Akk,), a beast.

luga (Akk.), to burn.
lule? (Ass.), twisted or wreathed work.

repat, a beast.
rukai, brazier, fire, heat,
rer, circuit, go round.

M.
ma (Akk.), land.
mada (Akk.), a land or country.
magar (Ass.), to worship and pray.
magaru (Ass.), applied to the incidental

month of VeAdar, which fulfilled or made

true.
magusu (Ass.), mage.
mahru (Ass.), face, presence.
mahar, receiver.
mahaz (Ass.), stronghold, fortress and strong

place.

ma, place ; mat, division of land.

mat, division of land,
mak, to watch and meditate.
makheru, epithet of Horus as the fulfiller or

Word made Truth.

mak, watch, think, regulate, rule; aak, the
mage; sa, the Sage or Mage.
haru, face,
mer, a reservoir.
maha, enclosure ; as, sepulchre,

mahiru and mahrit (Ass.), facing opposite,

makannu (Ass.), ship, name of a country

supposed to mean the ship-region,

ma-her, mirror.
makhennu, boat of the dead, also the bark

of Atum.

makat? (Ass), pathways.

makh (Akk. ), supreme.

makha, walk, road.

mak, to rule and regulate.; makh, to be

makhiru (Ass.), an equal.

mak, match ; makha, balance ; Har-makheru, Har of the equinoctial level.

khes, to pound, ram down, beat.
makheru, a name of Horus.
mak, rule, regulate ; ut, sceptre.
mer, superintendent, overseer ; khu, to
govern ; akh, ruler.
mem, dead ; it, figure, the mummy image of

blessed.
makh-khaz (Ass.), to strike; concussit.
makru, a name of Marduk.
makut? (Ass.), sovereignty.
malku (Ass.), king, monarch, ruler.
mamit (Ass.), an image, a pledge, token or
sign of covenant and salvation ?

mana (Al;.k. ), coin, monty.

the dead, and type of immortality.

marduk (Ass.), the young warriorgod.

maru (Ass.), son.
mas? (Akk.), soldier, warrior.
masak (Ass.), skin, covering.
masati? (Ass.), painted.
maskanu (Ass.), a dwelling.
maskim (Akk,), demon, incubus.

mana-tata, money (tata, heads).

ses, to reach land or standing ground.
merut, beloved, person attached or related;
mu or ma, the mother ; rut, repeated.
mer-t, persons attached, bound or married ;
mru:-t, a female relationship or office.
maharu, the young warrior hero.
ma, male seed; ar, child,
masha, archer, soldier.
meska, determinative, a skin.
mest, colour for eyes.
skhen, hall, dwelling.
mes, reborn; khem, the dead; meska,

masi? (Ass.), tribute.

mat? (Ass.), strength,

masi, bring, tribute.

mat, granite, established,

manzaz (Ass.), standing, station,

marat (Ass.), daughter ..
marhita (Ass.), wife.

purgatory.
VOL. II.

G G

450

BooK

oF

THE

EGYPTIAN,

AKKADIAN AND ASSYRIAN.

mat (Ass.), a country.

ma.zza.rti (Ass.), fortresses, bulwarks.

mat, a div'sion of land.

mesaut, stone-cutters; sa.rt, sculptnre,
carve, make.
meh, to fill, full, complete, turns numerals
into ordinals.
mer, lake.
meru, Egyptian name of Nubia.
men, the bull, the male I personified.
men, to be fixed.
mer, circle, ring, bind, swathe.
mehat, enclosure, with a fold or windin,r.
mi or am, west, H:t.des.
ma--t, many.
khet, fire, furnace.

me (Ass.), one hundred.

mele (Ass.), lake.
meruhhi, Libya (Meroe).
men (Akk.), personal pronoun.
men (Akk.), to be.
mer (Akk.), crown?
metu? (Ass.), mazes or windings.
mi (Akk.), night, sunset, black.
mi (Akk.), multitude.
mikit (Ass.), furnace. From a root meaning
"to bum."
mimpi (Ass.), Memphis.
mis (Akk. ), divine hero?
misah? (Ass.), unction.
misa.ri (Ass.), the goddess Mithra; masa.rl,
the abode?
misir (Ass.), bands.
mu, to give.
mu (Akk.), year.
(Ass.), water;
waters.

ma

BEGINNINGS.

mem, dead ; pa, house or city.

mas, the anointed one, the prince.
masu, anoint.
mes, to bear and bring forth ; ari, ar, the
child, children ; mes-ur, the birthplace.
ser, to enclose, involve; ser, anklet.
ma, to give.
mu, year.
mu, water ; meh, liquid, the waters of the
abyss.
mahauit, courtier~.

me,

mudu (Ass.), skilful, accomplished, one who

knows.
muk (Akk.), building?
mukh (Ass.), brain?
muk.Uu (Ass.), word, sayin:;.
mul (Akk.), a star.
mulu (Akk.), man.

makht, a mason.
mak, think, consider, rule.
makheru, true word.
mer, governor, over.<eer.
mer, a man attached to a temple, a prefect,
superintendent.
mu-mu, duplicate of water.
manu, place of spirits perfectecl.
mena, to ride or rest at anchor, stop, rest.
This also reads mena.hu, Champ. D. 231.
nar, victory.
menl, soldiers ; menh, officer; tasu, weapon
of war.
reni, cattle, young.
messi, a ~erpent called the sacred word,
Hor-Apollo, B. i. 59, says the serpent was
called meisi.
sekar, sacrifice, cut, deprive, cut the flesh,
castrate?
ser, engraving, >culpturing, inscribing.
mes, diadem ; tser, ruler; tser, the rock.
mesi1 night.
mut, the mother.
mata, phallus, the m'!.le, the mate.
mes, source, be born, product of the waters.
J!les, engender, mass ; ush or mush, mud ;
us, to produce, create.

mumu (Bah.), the waters.

mun (Ass.), eternal abode?
munihu (Ass.), rest, firm, fast.
munir (Ass.), subjugator.
munta.hzi (Ass.), fighting men.
muranl (Ass.),. young of animals.
mus (Akk.), serpent.

musa.k.lr (Ass.), glorifying, honourin~.

musaru (Ass.), writing.
mustesar (Ass.), ruler, support.
musu (Ass.), night.
mut (Akk.), to create?
mutu (Ass.), husband, the male.
muzu (Ass.), source, issue of waters.
muzza (Ass.), gathering, m:tSs.

N.
na (Akk.), setting.
nab (Akk.), divinity?
nabadis (Ass.), deceitfnlly.
nabali (Ass.), musical instruments rendered
harps?
nabd (Ass.), music.
nabha.r (Ass.), all, the whole.
nabnit (A-;s.), produce, offspring, germ, production.
nabniti, the whole of the created races.

nai, to descend.
nub and nef, names of a deity, the Lord.
nebt, evil of some kind.
nefer1 the viol or lute.
nett, breathed.
neb, all, the whole, both sexes.
nap, sow seed, grain, com.
nab, all ; netl, existing or in being.

VocABULARY

oF

AKKADo-AssYRIAN

AND

EGYPTIAN.

45 r

AKKADIAN AND ASSYRIAN.

EGYPTIAN,

nabu (Chaldean astronomy), a title o(Mer-

an or un, the period, to repeat ; ap, to declare manifest, proclaim ; Anup, the pro-

cury and Venus as prophets.

phet as dogstar.
nabu (A!'s.), fruit?
nadan (Ass.), gift, act of giving, giver.
na.gab (Ass.), curses oi: blasphemies ?
nagu (Ass.), a district.
naku (Ass.), sacrifice.
nakhiru (Ass.), a narwhal?, (Norri,;).
nakru (Ass.), hostile.
nam? (Ass.), to speak.
namir (Ass.), black or dark figure called
khamir.
namirtu (Ass.), s"ght or seeing.
nanga (Akk.), di,trict.
napah (Aos.), the rising (of sun or star).

nem, see, perceive ; ma, see ; art, eye.

ankh, sign of a district.
nahp, the time, conjunction, emission of light,

napistu (Ass.), life.

naplu (Ass.), surpassing, distingui>hed, extra-

nef, bre<tth, spirit of life.

nefer, good, divine, handsome, perfect, regal,

nabs, dates, date-palm, or sycamore-fig.

nat, offering, present tribute.
naka, impious, criminal, blasphemous.
ankh, the people of a district.
nakh, to slay.
nakh-aru, water-bull.
kheri, enemy.
nam, speech, utterance, discourse.
kham, black.

day.
ordinary, admirable?

youthful.

naplu (Ass.), bless?

naqu (Ass.), libation.
nasu (Ass.), to carry, carrying.
nasikk-amma (Ass.), na-siqu, kiss me.

neferi, bless.
nakhkhu, liquid, sprinkle.
nusa, pedestal, base, support.
na"Bek, na-ska, come, salute, adhere, play

natruti (Ass.), guards, protectors, protecting

naze (Ass.), flight.
nazir (Ass.), guardian, protector, preserver.
nazirti (Ass.), treasure.

neter-ti, two goddesses ; neterut, temples ;

neter, a god, gods, divine.
as, go, haste, flee.
nasr, governor, superintendent, victory.
nasr-t, kind of frontlet, glowing, probably

ni!? (Akk.), the deep.

nen (Akk.), lord?
nene (Akk.), plural.
nesu (Ass.), name of the lion.

nu, lower heaven, water.

nen, type, portrait, rank, a god.
nnu (or nene), plural, fellows.
nas, fire and flame : the lion was a type o

ni (Ass.), us, our.

nibit (Ass.), glory, fame.

nibut (Ass.), noted.
nigab (Akk.), porter, keeper.
nigin (Akk.), interior.
nigin (Akk.), to explain?
nikatbu (Ass.), writings.
nimedu (Ass.), fixed.

nu, we, our.

peht, glory.
nab-t, epithet of Ammon-R:a.
nakhb, title.
khen, interior.
khen, news, to tell, inform.
nakhbu, inscribe, engrave, indicate.
nemtt, forced, vanquished, place of execu-

nimr (Ass.), leopard.

nin (Akk. ), any one.
nin (Ass.), son.
nin (Akk.), wife, lady.

nem, the spotted skin, leopard-type.

nen, type, form, portrait.
nun, little boy.
nen, as the negative, passive type.

upon (as on a stringed instrument).

divinities.

applied to jewels.

fire.

tion.

nipihu (Ass.), air?

nif, breath, pass.

niqqu (Ass.), sacrifices.

nisu (Ass.), uplifting.
nita (Akk.), male.
nizu (Ass.), standards, signs.
nmsuka (Ass.), crocodile.
nu (Akk. ), no, not.
nu (Akk.), to rest.
nu (Akk. ), image.
nUhu {Ass.), rest.

naken, slaughter.
nusa, a pedestal for uplifting; nas, out of.
nnutu, fellows, males.
nasu, the standard.
msnh, crocodile.
na, no, not~
nnu, to rest.
nu, image,:type, likeness, statue.
nnu, rest.

P,
pa (Ass.), mouth, speech.
pa (Akk.), wing.
pR"gri (Ass.), corpses, victims.
pal {Akk.), a time.

pa, hieroglyphic of the water-fowl with open

.
mouth ; peth, open the mouth.
pa, wing.
pa-kheri, the victim, fallen.
par, to go round, make the circuit of the sun.
G G 2

~---------.....-

452

BooK oF

THE

BEGINNINGS.
EGYPTIAN.

AKKADIAN AND ASSYRIAN.

palat lAss.), race, family, lineage ( ee page

351, vol. ii., Trans. of the Bib, Arch:Jeol.
Society).
palat (Ass.), duration of life.
palu (Ass.), a year, a time, a lifetime.

paret, the race ; per-t, seed.

ret, to retain the form, endnre.
par, a round, go round, surround, make a
circle.
khakha, altar.
per-t, emanate, proceed.
par, go round, one turn; ra, a sun, a day;
pa-ra, the day ; peri, the going forth.
pes, paintbox, inkstand.
pat, completed course; pata, company of
the nine gods ; pauti, the Biune-all.
puth, to open.
pat, image of God; asi, ruler, august, venerable,
pessh, to stretch, extend ; bekh, to become
pregnant.
shen, to write; pshen, the writing; pes,
paintbox, inkstand.
shen or shent, written papyrus, roll; p,
article the.
peth, open mouth.
pu, to divide ; rekh, people of a certain
district, mankind. race.
pur, to explain.

para.kku (Ass.), altar.

parid (Ass.), opening, expanding.
parra (Akk.), a day, light.
passur (Akk.), dish.
pata (Ass.), the whole?
patu (Ass.), to open.
patesi, a title of the early rulers of Baby
Ionia.
pis (Akk.), to be pregnant.
pisa.n (Akk.), writing.
pisD.DDu (Ass.), papyrus.
pitli (Ass.), to open.
pulug (Ass.), divi ions, regions.
pur (Akk.), to explain.

R.
uri, name of the inundati.m.
raau, come near; rau, go near.
repa, prince.
rept, beast; rebu (in the Ritual).
ret, repeated, several.
ru, gate; kha, belly.
rem, to rise, surge up, to erect.
ras, raise; a.n, eye, see, look.
ra, the sun, day.
retuu, sanies, corrupt, filthy in blood.

ra (Akk.), to inundate.
ra (Akk.), to bear towards.
rabu or rubu (Ass.), prince.
rabu (Ass.), beast.
radu (Ass.}, addition.
ra.k? (Akk.), vulva.
ramu (Ass.), raise.
res-eni (Ass.), raise the eyes.
ri (Akk.), to shine.
rieti (Ass.), monstrous? (applied to .he .I.dn
dragon).
rim (Ass.), buffalo or rhinoceros.

rama.kh, rhinoceros; also reads rama; rem,

a fish or native of the waters.
repa.-t, lady; rubata, mystical cow,
repa, lord.
ruten, attack.

rubatu (Ass.), lady or queen.

rubu (Ass.), lord.
rutu (Akk. ), troops.

s.
sa (Akk,), bond.
sa (Akk.), star?
sa (Akk.), field?
sana.nu (Ass.), to repeat.
sabadhu (Ass.), a staff.
saba.kh (Ass.), lie at rest.
sabaru? (Akk.), an imagP.
sad? (Ass.), king or ruler.
sadii (Ass.), a mountain.
sadhru (Akk. ), written.
sakba (Akk.), the mamit?
sakri? (Ass.), magic; zikin, tricks.
sa.kus (Akk.), leader, chief.
.
.
s~utzi (Ass.), unclean food (Heb. 'lt~p~).
salmu (Ass.), some token of a completed
transaction.
sam (Akk.}, price, amount paid in penalty,
sum, ransom.

sa, a tie.
siu, star,
sha, field,
shen, orbit, circuit ; an, to repeat.
sheptu, a stick or staff.
saba, solace ; sabka, refresher; sabak1
prostrate.
sefr, typical image, a gryphon.
sut, king, royal.
set, hill, rock, mount of the horizon.
shetrut, engraving.
skab, the mummy-type.
sakher, plan, design, act, picture, represent.
sekh, rule, conduct, pr0tect.
sakhutsi, cake of corruption.
sharumata, to convoy peace-offering.
shem, measure, tribute; smau1 total.

---

~.

.-.-.. -

(-
.-

-:-:;--~~---

..,...----

-~ ~-.------

VocABULARY

OF

AKKADo-AssYRIAN

AKKADIAN A:-.D ASSYRIAN.

samma.? (A~s.), history.

sa.mu? (Ass.), ceasing.
sa.ntu.(Ass.), the year.
sa.pa.t (Ass.}, lips.
sa.pru (Ass.), writer; sipra.ti, writings.
sar (Akk.), to put in a line.
sa.r (Akk), push forward, grow.
sa.rru (Ass.), king.
sa.ra-zigga.r (Akk. ), the " sacrifice of righteousness"- month Nisan, zodiacal sign
Aries. (Meamng doubtful.)
sA.ru (Ass.), the cardinal points.
sarrutu (Ass.), majesty.
sa.ttl (Ass.), years.
se (Akk.), corn.
sedu (Ass.), a spirit (divine bull}.
sem (Ass.), wheat.
semu (Ass.}, hearing.
semiru (Ass.), diamond.
semu-kki (Ass.}, drugs, poison?:
seni (Ass.}, support, fulcrum.
ses-la.m. (Akk. ), race or region.
shariri (Ass.), refulgent.
sher (Ass.), barley.
si (Ass. ), she.
sib (Akk.), lord, shepherd.
sibbahti, curb, restraint?.
sibbu (Ass.), threshold.
sibit (Ass.), seven.
sibta (Ass.), song, or mode of musical celebration.
siggarra (Akk.}, tower.
siggurat-sadi (Ass.), mountain peak.
siikh? (Ass.}, corruption.
sik (Akk. ), cloth ; saku, woven?
sikkat? (Ass.), gate.
sikru (Ass.}, kindness?
slku (Akk.), sky, heaven.
sikudl (Ass.), the steersman.
simmu (Ass.), destiny.
slni (Ass.), two; sun, plural, "their."
sinik? (Ass.}, enclosed or walled round, as a
garden.
sinlpat (Ass.}, two-thirds.
sippar (Ass.). There were two Sipparas,
one on each side of the river.
sipru (Ass.), law, explanation.
slptu (Ass.}, lip.
siptu (Ass.), record.
sirru (Ass.}, used for witneEs-seals.
sita (Akk.), bond.
siten (Akk.}, to rule.
siti (Akk. ), genitrix.
soss (Akk.), measure of length.
srasa (Ass. ), herself.
su (Akk.), bucket.

AND

EGYPTIAN.

453

EGYPTIAN,

sam-ma, true representation.

sam, stay, stop.
shent, thecircle, orbit, cycle, period.
sepat, lips.
sefkh, goddess of the writings ; sep, persons
belonging to temples ; ruit, engrave, figure,
write.
ser, to arrange, distribute, execute, dispose.
ser-t, germinate, grow.
ser, chief, head.
sera, ram; sekhar, sacrifice; skher, a picture, sign, representatLn.
seri, arrange, place, distribute, organize,
regulate; ser, the mount of the four
corners.
serut, flabellum, sign of majesty.
set, thirty years' festival ; asat, period of
time.
su, corn.
sheta.u, spirits.
shems, ear of corn.
sem, hear, listen.
semir, some kind of stone (Brugsch, g. r3,
c. 2} ; sha.mir, Solomon's stone.
shemm, poison, venom.
sen, to found ; skhen, prop, support, fulcrum.
rem.a, people, natives, inhabitants.
shu, illuminated ; rer, all round.
sheru, barley.
su, she.
sep, judge, throne; sau, shepherd.
seb-seb, encase.; sebti,wall, rampart.
seb, gateway.
seb-ti, five and two, also the flute.
sebt, flute.
sekaru, a fort; sut, hill.
suakh, decay; si, corrupt.
sikhet, weaver.
sekhet, a gate.
ska.rhu, to soothe.
skhi, sky, heaven, elevated.
sekti, mariner.
sem, adopted, destined.
sen, two, plural.
senhu, to bind, conscribe, a prison.
shen, duad; put, No. g, and three-fourths of
a circle.
sper, one side.
sep, judge; ru, discourse, chapter.
sptu, lip<.
sapti, register.
sirru, to engrave.
sett, catch, noose.
suten, king, royal.
seti, godde>s, genitrix ; set, female.
ses, the measure of compatibility; ssu, a
length of time-six hours, six days.
shera, female ; .sa, the person, Eidolon or
,elf.
shu, a pool or ve>sel of water. The English
"so" is a tub containing twenty or thirty
gallons.

454

BooK OF THE

EGYPTIAN,

AKKADIAN AXD ASSYRIAN,

su (Ass.), his.
su (Ass.), him.
su (Akk.), month of Tammuz.
sud (Akk.), to extend.
suga.b (Akk.), hand.
suka.lls (Ass.), with intelligence.
sa.ka.lu.
sukh (Akk.), to seize.
sukin (Ass.), prepare.
sukti (Ass.), covert, shelter,
suku (Ass.),.reed (pel).?).
sulu (Ass.), a mount.
sumUu (Ass.), the left hand,
suntu or suttu (Ass.), a dream.

Root

sunu (As~.), pronoun "their."

sur (Akk.), mighty.
aurbu (Ass.), king or chief.
sus (Akk.), No. 6o.
surqinu (Ass.), altar, table, Heb:ew JM':ll!!.

susib (Ass.), to seat. From a.sa.bu.

susru (Akk.), founder, surname of Anu.
susu (Ass.), elephant.

BEGINNINGS,

From su, the tusk.

su, his.
su, him.
su, the child, son.
sut, to extend, elongate.
kep, fist.

sakhu, to understand.
sku., to take and lead captive, subdue.
sukhai, prepare.
sekhet, the ark, shut up, hinder.
sukha., write, determinative a reed pen.
seru, the mount.
semhi, the left hand,
sento., terror; snatem, to be at rest, reposing
pleasantly.
sen, they, their.
sser, power personified.
ser, dispose, arrange, govern ; ur, chief,
principal; bua, head, archon.
ses, No.6.
ser, an altar, table, sideboard ; khenu, act
of offering, whence serkhenu, an altar or
table of offering; serkh, a ~hrine ; serkh,
to "upply food,
asb, a seat.
Resr, variant of usr, the sign of founding,
sustaining, establishing, the backbone,
sceptre.
susu, hard and enduring, as acacia wood.

T.
t (As~.), feminine terminal.
tab (Akk.), to adjust, to place, to add.
tabin (Ass,), straw; Hebrew P,J:I.
taddi? (Ass.), say.
tairat (Ass.), returning; "Bel and the dragon" (plate 45, line 8).
tak (Akk,), a ~tone.
taktu? (Ass,), jewelled.
tal (Akk. ), to put through?
t~ (Akk.), day.

tam (Ass.), sun.

tam (Akk.), forms part of ordinal numbers.
tamsil (Akk. ), figures of constellations.
tap or tab (Akk.), to seize.
tar (Akk.), separate.
tar (Akk,), to cut, pierce.
tar (Akk.), young.
tarud (Ass.), expel?
tatta.? (Ass.), pot.
te (Akk.), foundation.
te (Akk.), floor.
tibu (Ass.), quiver-cae?
tik? (Ass.), a jewelled crown.
tiksi (Bab.), name of the seven planets.
til (Akk.), to complete, be finished.
til (Akk.), life.
tim (Akk.), cord, line (applied to enclosing).
tin (Akk.), life.
tipa? (Ass.), to cook.
tir (Akk.), a jungle.
tiskhu (Akk.), planet Venus.
tsi or zi (Akk.), inherent spirit.

t, the feminine terminal.

teb, to turn, adjust, place, instead, dothe,
clad, equip, recompense,
tebh, corn; tehaf (teha.), straw.
tet, speak, discourse, tell, say.
ter-t, a time, a while; rut, repeated, several.
tekht, s_tones.
teka, 'parks, to sparkle.
tar, sieve.
tam, announce, golden, renew, make over
again; tem, completed.
tum, setting sun.
tem, a total.
am, the crossing and transit ; ser, to arrange,
dispose, conduct, confer, regulate.
teb-tebu, to entangle.
tar, sieve.
taru, a pike.
tera, young bird.
teru, drive away, obliterate, rub out, wipe
out.
tettu, vase, dish.
ta, earth, heap, to bear, carry.
tal, threshold.
teb, a cover, equip (the quiver-case?).
teka., spark, sparkle, twist, join, bedeck.
tek, cro,s, transit ; si, Mar.
ter, entire, complete, all.
terf, lively.
tami, a hank, loop, noose, or band.
tennu, to create, grow, increase.
teb, purify by fire.
ter, a limit, to hinder.
ti, twofold; sekhu, illuminator.
tea, the enveloped self, the soul.

---~~--~------~~~,-~~~~~
"' \"-.-;":":"-~~p!. ~;P-'1~;,:~~~~:

VocABULARY oF

AKKADo-AssRYIAN

AKKADIAN AND ASSYRIAN.

AND

EGYPTIAN.

455

EGYPTIAN.

tslr (Ass.), serpent.

ts_lrl (Ass.), long, length.
tu. (Ass.); day,
tuhaml (Ass.), twins.
tu.l (Akk.), hill.
tum (Akk.), to bring down; tam, the sun.
tu.m (Akk.), to produce.
tu.r-dau. (Akk. ), powerful chief.
tu.r-tauu. (Ass.), generalissimo of the armies.

ser, basilisk ~erpent.

ser, extend, elongate ; old form tser.
tual, day.
tema, unite, twin.
ter, tower, height.
tum, the setting sun.
tam, produce, make again.
tehau, elevated, promoted.
tehaui, a name of the Repa, when nominated
as the prince, the heir-apparent.
teru., limits.
tu.tu., a divine image of duration; tat, a god.
tu.t, father, engenderer.
tser-t, ruler.

tu.rt (Akk.), to pass, leap over?

tu.tu. (Ass.), Ubara-TUTU.

tutu.; father of the gods.
tsu.Ut (Ass.), authonty, protection.

u.
u or tau., (Akk.), lord; lu. (Ass.), a god.
u.a (Akk.), sole lord or chief.
ub (Akk.), quarter, region.
ubara (Akk.), the glow.
ud (Akk.), day.
u.d (Ass.), a weight, also No. 8?
udda (Akk.), light.
uddiu.m (Ass.), the ri'ing of the sun.
u.ddu. (Ass.), to go forth.
u.k (Akk.), great, paragon, day?
u.kku.m (Ass.), he aro;e. From k&mu., to
rise.u.mmu1 (Ass.), mother.

umde \Median), eye.

11mlu.-Bitt1mlu. (Ass.), name of an unknown
temple (first letter not an ordinary u.m).
umme-da (Akk.), femme enceinte.
u.mtat (Ass.), to stop or hinder?
umu.n (Akk.), Hades.
u.n (Akk.), man.
u.n (Akk.), people.
u.nassa? (Ass.), blnzes.
ur? (Akk.), the nadir, foundation.
u.ratl (Ass.), old ?
urakhga? (Ass.), a bird, constellation.
ura.kts (Ass.), I or he bound. From ra.kasu.,
urhu. (As.), path, road.
urkhi, terminus.
u.rru. (Ass.), day.
uru. (Akk.), to engender, to beget.
u.ru.d (Ass.), ~culptured fig11res ?
uru.kku. (Ass.), white-headed?
uru.ku. (Akk. ), evil genius ?
uru.me, Vru.miaus (Ass.), a people.
u.s (Akk.), blood.
us ~Akk.), male, offspring.
u.s Akk.), great (ruler)?
us Akk.), to extend?
usabsl (Ass.), to be.
usbt, she sat. From asabu., to sit.
usikha (Ass.), bow down, or make to bow.
usser, protect.
ussu.su (Ass.), name of Anu as the founder.
ustatn (Ass.), be established?
usukkath (Ass.), to stab, wound sacrificially_?
ut (Akk), light, white.

ua, captain, the one ; Iu-em-hept, a god ;

neb-iu, title of Osiris.
ua, the one, one alone.
ub, region of sunrise ; ubn, sunrise, light,
shrine, splendour.
ub, shine ; ara, rising, ascending.
ut, light, i-sue forth, send out, glow.
uta, weight; uti (Tabt), Esmen or eighth ;
uts, kind of steelyard.
uta, light.
ut, light, issuing, put forth, send out.
uta, to go forth, issue forth, put forth.
akh, how great, paragon, day.
akhem, rising up, swelling, soaring.
mu, mother ; m or hem, a mother.
um, to perceive ; ma, see, eye.
meru., a goddess.
hem, female ; ta., prejnant.
uamti, a rampart.
amen, or menti, the Hades.
unhu, the typical male.
un, beings ; uni, people.
nasa., fire ; na.sr, phlegethon.
ar, fundament.
urt, old.
rekh, phcenix.
ark, bands, enclosings, encirclings, to envelop.
heru, road, path.
arkai, end, finis,
hru., day.
ar, to make, conceive, or create the likenes,~.
ret, carved stone.
rekhiu, pure, wi<e, magi; rekh, to mal<e white.
reka.i, wicked, rebel, profane, culpable.
rema., people, natives.
as or hes, blood.

us, to produce, create ; su, off.~pring.

as, great (ruler).
us, to be extended.
sheps, conceive, be figured, and born; shep
to be ; si, a child.
asb, the seat.
sekha, lead captive, subdue.
user, defe, d, sustain and maintain.
sesesu, a name of Sut, or the place of his
origin in the south, of which he was lord.
tat, to establish.
sukhat, to wound, sacrifice.
ut, light ; hut, white.

1,

BooK

OF

THE

BEGINNINGS.
EGYPTIAN.

AKKADAIN AND ASSYRIAN.

nat, Lower Egypt, north.

ut, put or sent forth; ukhu, a spirit,
ut, magic; ukh1 spirits.
hes or as 1 seat, chair.
as, flesh ; sha, substance born of, flesh.
ushu, to destroy by fire.

utu (Akk. }, below, lower part?

utukku (Ass,), an apparition,
utuq (Akk.}, magical spirits.
uzu (Akk.), chair?
uzu (Ass.}, flesh or body.
uzzu (Ass.}, fire ?

Y.

:va (Akk. }, pure.

:va (Akk.}, glory.

ia, wa,h, purify,

a or aa, glory, praise ; ah, oh, hail.

z.
zabu (Ass.), young?
zacaru (Ass.}, to record, to remember.
zadu (Ass.), to hunt.
zakir (Ass.), renowned.
zali (Ass.), suppliant, submissive?
zamani (Ass.), evil schemes and designs?
zamu (Ass.), conjuror?
zaru (Ass.), arms?
zazati (Ass.), figures?
zdn? (Ass.), probably sandal- or satin-wood.
zibu (Bab.), wolf.
zibit (Ass.), foundation?
ziggurrat (Ass.), tower. (From Akk.}
zlkaru (Ass.), memorial, to remember (see

sif, son, child.

sekha, to remember, memory ; sekh, to
paint, depict, or write ; ru, writing.
ssat, to catch in a noose.
skhakr, embellish, decorate.
sharuma, salute, salaam.
sama, culpable, accused of crime.
sam, mythic representations.
ser, the ideographic arm.
sas, embellish ; ati, form, type, figures.
set, aromatic.

sab,jackal, wolf.
sebt, to prepare, build, wall, rampart.
sekaru, tower or fort.
sekher, to declare.

above}.
zikti (Ass.), potion, poison?
ziku (Ass.), pure.
zikum, the great mother.
ziku-ra (Akk.); heaven.
zilli (Ass.), to engrave or sculpture?
zimu (Ass.), circle, ring.
zippati (Ass.), trees of some kind, probably

skhet, hinder, shut up, wound, deprive,

saakh, a pure influence.
sekhem, the shrine of the child Horus.
sekhi, sky.
ser, to engrave or sculpture.
semau, total of two halves ; sema, encircle.
sefti, cedar oil.

cedar.
ziru (Ass.), com-seed.
zmaku? (Ass.), some house of pleasure or

sheru, barley.
smakh, to bless, rejoice.

worship.
zu (Ass.), parchment for writing?
zu or su (Akk.), body.
zubat (Ass.), a veil (velum m'ulieris).

shu, papyrus, book.

su, the person, the body.
shap, hide, conceal; shepat, shame, fern.

zum (Akk.), to destroy,

zunnu (Ass.), rain.
zunuti (Ass.), foundation.
zuzu (Ass.), a fixture.

sam, to devour.
shen, secondary; nu, water.
sunt, to found.
ses, to attain land, re-establish, cnrdle, a

purification.

six-sided block, a cube.

NoTE.-All the words in this Vocabulary, with a hundred and forty more not in it, were taken
from the lists printed by Norris, Lenormant, Sayee, and others, or from the various interlinear
texts. The total has been severely taxed, queried, and abbreviated by Mr. Theo. G. Pinches,
Assyriologist, British Museum. Sometimes the word is questioned ; at others, the translation ;
and in a few instances it may be the Egyptian will suggest the true meaning, and determine the
right rendering.

SECTION XX.
EGYPTIAN ORIGINES IN THE AKKADO-ASSYRIAN LANGUAGE
AND MYTHOLOGY.
HITHERTO Assyriologists have seldom ventured beyond the Hebrew
and the so-called U grian languages in search of help. Within
the limits of the writer's knowledge they have made no appeal to
the Egyptian in those difficulties which have furnished the present
opportunity.
Either consciously or unconsciously, Assyriologists
appear to have been so influenced by the Aryan theory of the
source of languages, that they have never looked to Egypt for the
origines which, be it understood, are too ancient and primal to include the grammar extant to-day.
The vocabulary will now be
supplemented with further evidence to show that the matter of
language, typology and mythology, was the same in Babylonia and
Akkad as in Egypt.
Nothing could better illustrate the depth at which Egyptian
underlies the Semitic formation of language than the Assyrian verb
RAsiJ, to be. 1 This, when bottomed, is found to contain the Egyptian BA and SEF (or Shep) blended in one word.
BA (Eg.)
means to be, with the special sense of being a soul. As already
explained, this later form of BA was a deposit from P A. and P AF, the
soul of breath, named from the ghost as the gust, PAF (Eg.) being
both breath and a gust of wind. The earliest being was founded on
breathing, whence P AF, P A, later BA, signified to be a living, i.e.
breathing soul ; the P A were human beings, and the parent as
breather of being was the BAT (Eg.) of the AR (child, and to make)
the vater, pater, and father. .
It is admitted that the Assyrian Su is an equivalent of the
Hebrew ~,n, but we only recover the full force of both words by aid of
the Vav. Thus Su _represents SuF, and SuF the Egyptian SHEP,
which has the meaning of TO BE and to be UNPERCEIVED. SHEPS is
1

i. p.

Vide Discussions in Trans. of Bib. Arch. vol. i. part ii. p.

104.

281 ;

and vol. iii. part

A BooK oF THE BEGINNINGS.

to conceive, as the woman conceives the child in the womb; to be
figured in concealment in the SHEPSH (modified KHEPSH), and
Hebrew ~t:ln, the uterus. BA-SU thus contains the elements of BA, to
be, to be a soul; and SHEP, which describes the mode and place of
becoming so, in the first abode of being, recognized as the mother,
the conceiver, and shaper of the soul or image of life, which, in
another aspect, is called the SHEP or SHEB. SO (Ass.) also implies the
Su or SIF in Egyptian; the shape, the person, the child. SIF is the child
of either sex. BA-SIF is to be, and a child, and BA-SU is an equivalent,
generalized with the meaning "to be." This tends to show that USABSI,
"he caused to exist," or to be, is not necessarily derived from BAsu,
as SHEPS (Shepsi or Shepsa) has the meaning of to conceive, figure,
and bring forth, the mother being the bringer-forth and producer of
the child in consonance with the earliest_ cognition. SHEP-SI (Eg.)
would equally signify to be the child, or cause the child to be. It is
on the line of SHEP only that we shall find the Hebrew ;,,;, to vivify,
breathe, quicken into life. As previously explained,! the two primates
P AF and KEP (Eg.) express the two truths of breath and blood (the
mystical water of life), the fundamental factors of being. Kep is the
mystery in relation to the water, the fertilization of the red Nile, and
gives the name to red as a colour in the Dravidian KAVI for red ochre.
On this line of life we have the Hebrew ~'n for; life ; Russian GIVOY,
living; Welsh CHWYF, a motion of life, swelling, as in pregnancy;
Old German, QVEH; Sclavonic, ScHIVA; Lithuanic, GWYAS; Maori,
HAPU, to be pregnant; Sanskrit, JIVE; Dravidian, }IVA; Vayu,
l'VI, to be swelling. On the other line are FoF, Gaelic, to swell;
F AOB, Gaelic, swelling ; P EPO, Swahili, a spirit ; PABA (Eg.) the
soul; PEVAH (Heb.), to breathe ; PABO, Welsh, the producer of life;
BHAVA, Sanskrit, being, becoming, existing ; PEFU (Xosa Kaffir), '
breath or soul, as in PEFUMLO, the soul of man; BORON, African
Nki, a spirit, or God ; BAB (Eg.), to exhale ; BUBE, Galla, breath or
wind; worn down forms being found in the Tamil AFA, breath:
Greek, Fuo; Amoy, BoE, to be, not yet; and Zend Bu, to be. Both
HEV and SHEP are modified on two different lines of derivation from
KIIEF or KEP. Khep (Eg.) means to generate, exist, cause to be,
by turning liquid into solid, as Khepr, the creator by transformation,
does in the pictures at Biban-el-Muluk, or, as the genitrix did in
SHEPS, to conceive ; Hebrew ~1), to curdle, clot, lump (like butter
in the churn), draw and b:nd together. KEP (Eg.) is the name of
that mystery of heat and fermentation in which the SPIRIT ot life is
evolved from matter in the matrix of the Mater, who was the
Egyptian KEFA and the Hebrew CHAVVAH, or i1'i1', as the feminine
creator. The Assyrian BASU contains both of these Egyptian roots
reduced and combined to form one word.
The verb RILU used in the second Akhemenian in the sense of
' Vol. i. p. 244.

EGYPTIAN ORIGINES IN AssYRIA.

459

writing, is, says an Assyrian scholar, purely Ugrian, as the Magyar

IRO shows. But vain are all such certifications with Egypt omitted.
The Ru or Rur (Eg.) is the reed-pen and paint of the scribe; Ru
(Eg.) likewise denotes the written word, the chapter, or discourse.
RILU contains both elements. The reed Ru appears in the Hindustani BARU, the reed from which pens are made, and the Polish PlORO
for the pen. This R U also occurs in the Assyrian Zakaru, to record.
Sakha (Eg.) is to write, depict, pourtray, and Ru is the pen or the
record, whence SKHARU for the picture, portrait, or record. Moreover, RIRU (Eg.) means to traverse, go round and round, as in the
ogham circle, or the circular writing continued to a late time at
Cambridge for diplomas; and the ogham writing is the RURU or
RILU in this sense of being circular, whence the Roll. No matter
how late the oghams may have been repeated, nothing is earlier than
their foundation in the circle, the first writing or "ret" -ing in stone,
with the digital alphabet. 1 The first writer or incisor, however, did
not use the reed-pen but the graver, and Rut is to engrave, figure,
retain the form in stone. Whence SHETRUT from SHET to work,
prepare (the stone), and RUT to engrave. The writer was then
the RuT, a mason or stone-cutter and polisher. This Ret is the
Cornish Roath, to form and figure ; and RHYTHIA, to rub ; the
reed is also named from this root. But the word WRITE implies
a form beginning with K, which turns RuT into KART, the earlier
name of the mason or stone-cutter, and of the Hebrew Stylus or
Graver, the CHART used for inscribing. The Kart (Eg.), KARTUM,
or Rekhi-khet (u;porypap,p,aTevr;), was the cutter of hieroglyphics.
The name of writing as cutting in stone is synonymous with that of
the Karti, Kaldi, and Kelt<e, and the KART as mason and as race
modifies into the RUT. The Magyar IRO goes back to KIRO, the
Egyptian Kheru for speech, utterance, expression, or cutting in stone
by the Kart or Kar-natr. IRO in Japanese is AccENT, which
answers to the cutting and carving, to emphasize the form.
In Assyrian the Kan is the reed-sign of writing, and the name of
the volume, as in the KAN-MAGARRI, a book of worship or prayers.
In the hieroglyphics the Kan (Ken) is the sculptor-scribe's chisel, also
the cartouche, in which inscriptions were cut, together with the ivory
and bone, the hard and enduring material used for carving; the
Kannu being the simple inscriptions, titles, or names inscribed on the
Kan, by the Kan, with the Kan. Then the Kan became the reed
(English cane) for writing. This shows the earliest application of the
word KAN afterwards applied to the written volume. The Kana as
reed passes into the Kan as book, and that this was made of papyrusreed may be gathered from the fact that in the Egyptian KANAN A, for
PULP, we catch the KAN midway in its passage between the papyrusreed and the papyrus made from the reed.
1

N.B. The word RILU is misprinted Ritu on p. 139, vol. i.

A BooK oF THE BEGINNINGS.

The" RAK-RAK SHA LIBBI KANI" rendered" membranes from the
interior of reeds," 1 and "RAKRAKU" found elsewhere, obviously indicating papyrus, are derived from the Egyptian REKH, to bleach, full,
purify, make white, and that gives the process of preparing the paper
from the pulp, or KANANA in Egyptian. We still produce paper
from bleached RAG, and paper in Arabic keeps the name of URAK. In
the African Timne the book is named AREKA. The Hebrew IREK,
white, only indicates complexion ; Egyptian naming, goes to origin.
SHA or SHU (Eg.) is papyrus, book, or paper, and on~ of the "Su"
signs is the papyrus root.
The Akkadian ideograph of writing in general is read ALAL. It
was pronounced Alal when preceded by the determinative for WOOD.
From ALAL came the Assyrian ALALLU. One equivalent for ALAL
or alala is BUNNU. Bunnu in Egyptian is palm-wood. The BENI
is a palm-branch, and it has the graver's chisel for determinative
which shows that it was used for incising signs, letters, and dates.
The palm-branch, Beni, was the register of Taht, the divine scribe,
who carries it in one hand, with the stylus in the other.
The engraved incriptions, tablets, or printed bricks of Elam and
Medea are called in Akkadian DUBBA, Assyrian DCPPU. The earliest
form of these is the brick; the brick in Egyptian is TEB, and as
the word is also applied to the seal-ring (Teb) for stamping, this
-indicates the superseded engraving on bricks. The T~b or dip is
extant in the Ritual, 2 " Open my mouth, says Ptah, with his book,
(or brick) made of mud, fashioning the mouths of the gods by it."
The Egyptian Teb, a brick, and afterwards a seal, is the root not only
of the Akkadian tablet, but of the English "tab," an affixed mark,
table, and tablet, the means of recording. The Akkadian DUB and
English TAB are both from Egypt, their relationship has nothing to
do with accidental coincidence.s
Another Akkadian form of the word or name of the inscribed tablet
is DIKH. Tekh (Eg.) denotes stones of memorial, as the obelisk
(Tekhn), and therefore engraved stones. Also the TEKAR is the
graver; TEK means to cleave, adhere, fix; and Tekh is a name of
Taht, the penman and recorder of the gods. Now Taht followed Sut
as manifester of the eight great gods, and so far back as we can see
the materials for writing are known in Egypt, but TEB, the engraved
seal and brick, and Tekh, the stone, the graver, and the god, take us
Tr. Bib. Arch. vol. iii. p. 444
2 Ch. xxiii.
DUBA, in Mandingo, and DUBANA in Soso (African), is ink. DUBH, in Gaelic,
DUIBHE, Irish, is ink, as the black. The descending scale of words, which is a
result of superseded types, is well illustrated by this word. TEB is the brick and
seal-ring in Egypt ; DUBBA, the engraved brick, in Akkad; DIPI, Cypriote, a
statue. In Mantshu Tartar, TEBOU means reckoning, to keep an account.
DUBB[ is the African Galla name for a history ; TIPPANI, Sanskrit, a gloss, a scholion; DUBY, Polish, an idle tale; Latin, DUBIA ; and in Iri>h, DUBHE is a lie.
This is an exact analogy to the descent of TEP (Typhon) from first to l.J.st.
1
3

EGYPTIAN ORIGINES IN AssYRIA.

still farther into this boundless backward past of the great motherland
to Sut, who inscribed the records on the stelce, and to Typhon, who
was the tongue of the still earlier expression, as goddess of the Great
Bear. For example, Sefekh, the name of the goddess of writing,
abrades into SEKH, for writing, the writer, the scribe. In Coptic
SAG! is the .tongue, and as speech preceded writing the tongue was
the earlier type of utterance. Sefekh's name is determined by two
tongues,! and in the Ritual, 2 the woman .(Sefekh,?) says, "I am the
tongue OR the writer." As Taurt she could only put out her tongue
for a type of the "living word." To,denote speech, says Hor-Apollo
they depict a tongue. Sefekh-Sekh deposits the .English SAGHE for
speech; SAIG, a wise saying, and the words sAW and SAY; our
SAYING being equivalent to writing in Egyptian.
We shall find
Sefekh later in the Akkadian SAKH-Magana.
The Assytdan name of the crocodile is given as NAMSUKHA. In
Egyptian it is EMSUH, Em (rna) and Nam are both s;gns of water.
SUH (Eg.) is the egg, and KHA (Eg.) is the fish. Thus NAMSUKHA
is named in Egyptian as the fish not only of the waters, but also of
the egg, the essential distinction of the crocodile considered as a fish.
The syllable "nam" however is susceptible of another rendering; it
means to repeat, -renew, reproduce. So interpreted, the Namsukha
is the fish which is reproduced from the egg ; a typical Egyptian
expression for the beginning. The Arabic TEMSAH, the crocodile,
repeats the form of "tern" reproduced, and Suh the egg. The name
of the Namsuh fish (Kha) was worn down in Egyptian to Emsuh.
The god Ninib is called "Nin Kattin barzil," rendered by "the lord
of the coat of iron." "KATTIN," says the translator, 3 must be the
Hebrew )J:I::l (Katen) a .coat: which would only describe the war-god
as a deity in armour. .But the .Egyptian KATEN means an image,
similitude, a likeness, and .this would make Nin to be the god whose
likeness is .iron! That stamps the antique, effective figure, more like
those nearnesses to nature which they used to coin.
Of the Assyrian ITLU, a warrior, Norris observes,-" The primitive
meaning of the word seems to be' noble,' and if ATTILA be a Hunnish name the connection may be admitted. Even the German EDEL
might be allied, as we have some Germanic roots in Akkadian, though
the resemblance is probably fortuitous." 4 This was written by a
scholar of whom it has been said that his linguistic knowledge w~s so
universal he knew Language rather than Languages. Nothing could
better mark the prevailing unsuspiciousness of the African origines
which has to account for so much assumed fortuitousness.
In Egyptian ATAI is the noble, the chief; AT is the prince, and
T ARU is the hero, the unrivalled warrior. The At as prince and
1
3
4

Wilkinson, v. 52.
H. F. Talbot, Trans. Soc. Blb. Arch. val. iii. 523.
Assyn'an Dlctlonary, vol.

1.

p. 234

Ch. lxxx.

BooK oF THE

BEGINNINGS.

heir-apparent is the Ar (son) royal or divine, whence Adar, the

god or the Edel. The Assyrian ITLU has the same significance
as the Hebrew ITHR, a noble, a distinguished one, and both_ are
represented by the Egyptian TARU, for the warrior, the unrivalled
hero; TA and AT often permute. The ITLU as the strong, hard,
unbending, agrees with TARU (Eg.), the name for the pike, as a
war-weapon. TARU (Eg.) to bruise, afflict and obliterate, is represented in Arabic by AATL, to treat with great violence; UDLA WIE,
Polish, to strangle or choke; ODOL, Basque, blood; ATALE, Egbele,
(African) blood; DRA, Fijian, blood; DIRRA, Hindustani, a scourge,
and THIR, English, to strike dead ; DULA, Galla, destruction; TOLU,
French Romance, to be destroyed, annihilated; TAIL, English,
slaughter; TALL, Arabic, shedding blood with impunity. The cognates are found in a hundred languages. The ITLU as the noble
warrior is at one end and the Attila type of the bloody scourge at
the other, and both meet in the Egyptian TARU, the hero alone, and
the affiicter and exterminator of men, according to the character and
the work of the warrior.
The same writer remarks of the title KASAR, a king, and the Greek
Kaump: "The resemblance is curious. I hardly venture to suggest
any connection, but the word might have been borrowed from the
Greeks, the name was recorded historically five centuries B.C., and was
no doubt known much earlier." 1
SAR, in the style of the Assyrian kings, constantly follows the
monarch's name as a royal title, and, as in Egyptian, is a worn-down
form. UsuR, to protect, is identical with UsER (Eg.), to support,
defend, and maintain; the USER sceptre being the symbol of protecting and sustaining Power. So the Assyrian Nasaru, to protect,
represents the work of the Egyptian NASRU, who is the superintendent, overseer, governor or victor, and the Sar answers to the
Seri (Eg.), chief, head.
User is an earlier Suser for the regulator and arranger, found also
in Susru, a surname of Anu as the founder, with a still earlier f9rm
in Khuser, from Khes, to found,. build, construct, make a road ; the
first User being the consonantal Khuser, as the sign of power, valour,
to sustain and maintain, to rule. This root yields the Akkadian
GISURU, as wood and beam for bridges, and GISRU (Ass.), the strong,
the mighty; both meanings being typified by the User (Khusr),
sceptre of backbone. Khusr also furnishes the Arabic WAZIR, for
the sustaining and supporting; Hindustani, GAZIR, the hero; Greek
KAISAR, and Latin CJESAR. In the time of the third dynasty the
original Khesr had become the Seser. TheVizier and Nasr both
imply different prefixes to a form found in Tser (Hebrew Tzer, Russian
Tsar), as the earlier rock-type of sustaining and protecting power.
In "Bel-Sar-usur," meaning Bel protect the Sar, or king, the word
1

Norris, Dz'ctionary, vol. ii. p. 624.

EGYPTIAN ORIGINES IN AssYRIA.

USUR is a verb, so is Khesr (Eg.), to disperse, dissipate and make
clear, answering to the Assyrian KAZIR, the restorer. But USUR is
invoked in the fragment of an old Ritual, as the "Striker of Fortresses," "who has opened the hostile land like a whirlwind." He is
also addressed by the name of Khammu. 1 In Egyptian, Khemu has
the same meaning of victorious, prevailing power.
Us, is a title applied to the king in the cuneiform. "Us AGGA" is
used in old Akkadian inscriptions in the sense of the powerful male. Us
(Eg.) means large, vast, extended. As is great, august, noble, the
type of supreme rule. Su (Eg.) is royal, the style of the king.
Rubu, again, is found to signify a lord or prince. Rubu-mi is the
full style, but the value of MI is not ascertained. In the hieroglyphics
the Repa is a governor, lord, or prince. MA (Eg.), the equivalent of
mi, makes it the true Repa. Seb is called the Ma-Repa of the gods.
The title is applied to the repeaters of the time-cycles, Seb being
chief; Virgo, the lady, another ; the Phcenix another; Repit, the goddess of harvest, another.
The Repa is thelord, and Repit the lady of repetition. Repat is
the lady of heaven, the constellation Virgo. With the L instead of R the
word is Lubat, a title of Jupiter. Saturn also is called Lubat-Sukus.
Indeed, all seven of the planets are designated Lubat by the Chaldeans
as the repeaters of periods. Rubatu is the Assyrian for a queen, or
the lady of the gods, and in the Ritual Rubata appears as the mystical
cow, a primordial shape of the Repat, the lady of heaven. 2
The Egyptian and Babylonian kings were crowned as rulers over
the four countries, the four guarters, typical of the whole, as the four
posts typify the bedstead, and the four corners, the house, or as Aft
(Eg.), the number four and the four quarters, is abo the Abode. Now
the term "KIPRAT ARBA" of the inscriptions seems to me to be
doubly related to this formula of four. Sargon is said to have conquered the "KIPRA AREA" .of Syria. Naramsin is called king of
the KIPRAT AREA." 3 This has been rendered the "Four Races." The
name "KIPRAT ARBA," says Smith, was probably given to the Syrians
on account of there being four races or principal states in that region,
and he supports this by pointing to a similar division in Genesis,
where Aram has four sons, ,uz, Hul, Gether, and Mash. 4 Kiprati
(Ass.), however, does not merely mean races or regions, it relates to
the four quarters. In Egyptian, Rut means the race, and the four
Kab, where stood the four Kabbirs, are the four corners. The kings
of Egypt and Assyria were proclaimed to be lords of the four
corners or quarters, as the synonym of the whole earth, and at the
coronation of the Pharaoh four birds were let fly towards the four
corners. The Kebruti would be the men of the four quarters,
without implying four different races. KEE-RUTI would also denote
1 Sayee, Bib. A1ch. vol. i. p. JOT,
a Rec. of the Past, vol. v. pp. 6o, 63.

2 Ch. clxiii.
x. 2J.

BooK OF THE

BEGINNINGS.

the several corners, or the four without the Arba; these were the four
corners of the mount of the four supports of heaven, represented by
Khibur (Hebron), and other sacred_hills. 1 . Arba does but repeat the
four.
As we see in the Hebrew the terminal "OTH" corresponds to Aft
(Eg.) for number four, the four corners, and thus interpreted the Assyrian Kiprati, and Hebrew Kaphereth, answer to Kab-r-aft or Khepr-aft,
the four corners of the Kabbirs, and of Khepr, the circle-clasper, in
the place of joining and unifying. This enables us to re-found in
. phenomena.
The light to be derived from Egypt will save the cuneiform scholar
much groping among the Akkadian ideographs. The variants of the
character "Id" for the hand, supply a particular case in point. 2 An
ideographic ID obviously represents the Egyptian IT, to figure, paint,
pourtray, with the hand of the artist for determinative. The hand, ID,
it should be premised, was the earliest kind of comb, with the
digits for its teeth, and as the m and p permute Khep (Eg.), the hand
is identical with Khem or comb. Kame is an English name for the
comb. In Egyptian, Khept is the doubled hand or fist, and the
terminal ti (two) makes the Khep dual; thus Khepti is two hands,
as Kabti is two arms or hands. Khemti for number ten, is the
equivalent of Khepti, both hands. The genitrix as Khepti, is thus
the two hands of creation. The two hands as Khebti are a double
Kame or comb; and the double-toothed comb was an especial ideograph of the motherhood. It is found on the tombs of the LURS as
a sign of the female sex ; it is carried by the mermaid, who imper.sonates the Two Truths of the water and the breath of being.
In Assyrian the hand is KATU, an abraded form of KHEPT (Eg.)
which wears down to ID, the Hebrew }AD, and Ashanti IDU, for
number ten. This ID in a most ancient form, as shown by a tablet
in the British Museum, 3 presents the picture of a double-toothed
comb, a sign of maternity. The ID, with the value of number ten, is
the representative of Khepti and Khemti, the two hands and ten fingers.
The double comb, then, was an image of the two hands, and of the
goddess Khept, or Apt, who in the first, the hippopotamus form, had no
hands, but had four feet. Now the ID sign has an equivalent in NER,
a foot. So the Kaph (Heb.) is both hand and foot. Hand and
foot are thus a form of Khepti,. the latest form of which is ID, the
Hebrew Jad for No. 10 or two hands.
The ID, or hand, will show us in Egyptian how the sign, which is
also connected with Kar, may have a real relationship, as Kar (Eg.)
is the name of the claw, meaning to seize; lay hc.ld, or claw hold;
and the claw is an earlier form of the hand.
Brugsch, Geog. ii. 76.
.
See the Rev. W. Houghton's paper on the "Picture Origin of the Assyrian
Syllabary," Trans. Bib. Arch. vol. vi. part ii. p. 454
3 Ibid.
1

..

EGYPTIAN

ORIGINES

IN

AssYRIA.

Another curious equivalent of ID, is a figure with four knobs.

These correspond to the four feet of the genitrix whose name of Apt
also signifies the four corners of the first celestial circle or square, that
of Khepsh or the Great Bear. The ID in this shape bears the likeness
of the Kam, or comb, of the crocodile's tail with four points, worn by
the Typhonian genitrix. The same sign signifies power, and Kefa is
power and puissance in person. It likewise expresses the idea of the
throne and seat, and the old goddess was the seat, represented by the
hinder part, the seat or throne being a type of the bearer. IT is also
found as place in the Proto-Medic inscriptions of the Akhemenides. IT
(Eg.) is place, and a name of heaven. Finally the character attains
unity, and i~ an ideograph of ONE. That one is the old genitrix
who was one as the Great ~ear, the bearer, and bringer-forth ; one
as the seat ; one as the place, the uterus ; dual as the two bears, or
the two hands, when the human figure was applied; fourfold and fourfooted as the hippopotamus of the four quarters ; ten-fingered, as the
two hands, the equivalent of which was the double comb. The comb is
a reminder that the NIT still bears the name of the genitrix as Neith.
There is a meeting-point between Egyptian and Assyrian in the
name of the moon as IDU or ITU, the saJ!le as the name of the hand.
Uti, the lunar god, is Taht or Tut, and Tut (Eg.) is a name for the
hand; Uti or Tahuti (Tut) was the hand (as well as the speech or
Logos of the gods), he being the measurer and weigher, and Uti
has the value of number five. IT (Eg.) means to figure forth with
the hand. This connection of the hand and moon under one name
will enable us to read the typology of Job's saying, 1 that if he beheld
the moon walking in brightness and his heart was secretly enticed, he
did not kiss his hand, or,, as the true lunarite would have done.
The moon as IDU was equivalent to the hand, because it re-shaped
its orb of light.
Considerable evidence of common origin might be adduced by
means of the different words derived from the same ideographic
type. KAF, for the hand, wears down to Su in Akkadian, and Su
in Egyptian is the word for No. 5. REKH or LEKH (Eg.) means
to know, reckon, keep account: the knowers were the Rekhi. In
Akkadian, LIKKU names the dog and the lion, two types of the
Rekh, or Regulus as the Dog-star and Lion-God.
The cuneiform sign for number ten (is a square or wedge-shaped
adaptation of the Egyptian ideograph () for ten, formed from the
two hands clasped together and cut off at the wrists.
The ideograph of king used in the Elamite and other texts, was
pronounced ISSEP in Akkadian.
In the hieroglyphics the ideograph of the great, noble, ruler is the
As throne, with the ruler seated. A variant of the same image
reads SHEPS or SEPS. The SEP likewise is a throne. Another form
1

VOL. II.

xxxi. 26, 27.

HH

A BooK oF

_THE

BEGINNINGS.

of the name of the throne is the ASEP, ASEB, or As-BuT, the

type. The Asep as the throne is the Elamite ISSEP which
as As-sep reads the great throne, the fitting ideograph for the king.
In quoting the As-but as the full form of the royal seat, it
may be noted that the Mandingo negroes designate the house by the
name of "HOUSE-BELLY," the belly-house being the womb, and As
(Eg.) is the house, chamber, abode ; the BUT is the belly, so that As~
but is literally the belly-house or womb, the But or Beth of As, Hes,
Isis, the divine abode.
The particular ideogram which expresses the name of Akkad is
formed by doubling that of the verb "BUR," to rise, swell, tumefy.
This is the Egyptian BUR to well, boil, bubble up. Bur-bur denotes
ebullition. Bur-bur (Eg.) means the cap, top, roof, and supreme point
of height, the summit. Ber-Ber, the summits, is a name of Akkad,
and Akhut (Eg.) is the height above the horizon, the plac.e of sunrise
or the resurrection (Khut, the mount of the east).
A cross is the symbol of the old Anu of the Assyrian mythology,
and ANNU is the Egyptian place of the crossing and equinox, also of
Anit (Neith) who brings forth the child of the crossing:Certain emblems of the gods Shamas and Marduk are named
LIMAZI, rendered Cherubim by Smith. One form of the Hebrew
cherub was the Egyptian Khepr, the beetle (or two beetles) stationed
at the point of recommencement in the solstitial year. Khereb (Eg.)
is the model primeval type, first form and figure of the beginning.
The Assyrian and Babylonian beginning was equinoctial from the
time when the spring equinox was in the Fishes. This is the meaning
of the Fish of Hea and of Oannes. Thus the fish was their Khereb,this, in case there is authority for translating the Babylonian
LIMAZI by the Hebrew cherubim. REM (Eg.) is the fish, and ASI are
the statues. The fish-statues are pre-eminently the Assyrian types
of beginning instead of the beetles and the bears, or hippopotamus.
The fish was sacred to Marduk who personates the fish of Hea. The
fish (or fishes) is at the point of commencement, the place of the seven
gods in the Assyrian zodiac ; Pisces being the sign of the seven great
gods, Rem in Akkadian is a point of beginning which is in the fish,
Rem, or fishes, Rem-rem (Eg.). Therefore it may be inferred that this
beginning in and with the fish is typified by the Limazi, or Rem-asi,
as the fish-statues. The fish is a Khereb in the sense of a primary
type and model figure of the commencement.
The sign "TAK," says the Rev. W. Houghton, is a very puzzling
character. It is rendered by the Assyrian ABNU, a stone, although
none of the ancient forms have any likeness to a stone. Now the
Egyptian ABN is a wall, with the usual sign of the inclosure, rampart,
or fortress. TEKA is a boundary, and to fix. The god Tekh is the
measurer and limit-fixer of earth and heaven. The Tekht are the_ masons
and stones for building. May not the Akkadian T AK be explained by
feminin~

EGYPTIAN ORIGINES IN AssYRIA.

the Egyptian Teka and Abn, the sign of a boundary wall, an inclosure,
or rampart? Ak, Akkadian, to build, with the Egyptian article Tu as
prefix, forms the word "tak," which is obviously related to buHding.
Ak,_ to build, may not appear in Egyptian as the name for building,
which is At, but we find Akh, to work, to perform. Also one of the
oldest kinds of building was wattling with branches, twigs, and reeds,
and the earlier sign of AK, to build, as described by Rawlinson,
contains a picture of reed matting. Matted reeds are wattled or
twisted together, and the idea is conveyed by AK (Eg.), to twist,
to make a ropt: or cable, therefore to wattle or make reed-matting as
a primitive kind of building. The Irish TOCHARS were wattle-work
It may be noted that the Egyptian ideograph of the wall is the
determinative of Sapti, to construct, and the wall or rampart by name
is Sebti, whilst the Akkadian sign 1 that denotes brick and brick-work
also determines the month Sivan, the month of brick-making. In
Akkadian the month Sivan is MUNGA, and in Egyptian Munka (or
Menka) is the name of pottery, utensils, things made, and the word
means to make, form, work, build. MUNGA, for the brick-making
corresponds to MENKA, for making pottery or other things of earth.
The Assyrian Rabu, a prince, represents the Repa (Eg.), the prince
and heir-apparent of the throne of Ra. The Rabu was represented
by a sceptre, a staff, or a beam of wood. Standing by itself, says
Professor Sayee, the sign would be the sceptre carried by the prince,
and hence the prince himself.2 So in the hieroglyphics the Kherp
is both the prince, his majesty, and the sceptre of his authority, and
this Kherp is a form of the Rep or Repa, the prince, or branch.
In an archaic Babylonian form a hand is added to show that the
staff-sceptre was carried in the hand. So in the hieroglyphics the
SER for chief ruler, denoted by the . hand holding the wooden Pet
sceptre, is the determinative of SER, the chief one, the Kherp ; and
Ser is a worn down form of User and Keser, or Khuser.
Kheb, Kefa, or Kufa, is the name of the genitrix as the enceinte
bearer of the child represented by the water-horse. This type, like
those of the cow, fish, and frog, was adopted before boats were used
to cross the waters. Ta-urt, a name of the northern Kefa, is the
chariot when this was the womb. Khept wears down into Aft, another
name of the bearer, as the hippopotamus. Teb is also one of her
names.
When boats were built we find the earliest type-names were derived
from the ancient genitrix. The Kabni (Eg.) is a vessel, a ship, the
Cabin of the English vessel. The UBO in Ibu, and Evu in Adampe,
is a canoe; the KPERO, African Kiambo, a canoe; CABARR, Scotch,
a lighter; CAYVAR, English, a kind of ship; KEFFER, German, a
light boat. From Teb comes the TEBA or Ark, and the Tub, an
English name for an old ship; the T AVIO, Fiji, part of a canoe ;
1

Sayee, No. 507.

Tra11s. Soricty Bib. Arclz. vol. vi. part ii. p. 479

H II 2

A BooK OF THE BEGINNINGs.

TAPA, Hindustani, a kind of boat; T ABO, Portuguese, a ship. Ship
and skiff are forms of the name of Kheb; and one of the most
primitive boats, was the womb-shaped skiff still used on the lower
Tigris and Euphrates, found depicted on ancient Assyrian sculptures.
This round hive-like vessel is called the "KEFA," and still retains
the name of the first bearer of the waters.
" Enclosed in a box" is given on the tablets as the equivalent of
""Nu-u-Hu." This, says the translator, will afford us a new meaning
for the name of Noah, and perhaps the derivation of the word.1
Unfortunately for the suggestion, this enclosure of Noah, accorping
to the hieroglyphics, might have been NNUH, a rope-noose, to twist
and tie, as this is one of the signs of enclosing, and is really a form
of the ark itself, a determinative of ark, to surround, envelop,
enclose, to appoint a limit, fix by decree, the end of a period. The
noose of Taurt was, so to say, the first form of the ark enclosure.
This enclosure of Noah (or NuM) may also be a water-vase, can, or
khen, a house, or a box even, with which the god Num's name is written
as a phonetic Nu, ideographic Num. 2 The meaning of Nu-U-HU does
not start from the box interpreted by the ark of Noah. But more of
this when we come to the Deluge.
In the deluge mythos one of the birds sent out of the ark, rendered
the raven, is named "A-RI-BI." Ribi is identical with RAVin RAVEN.
The original of both may be found in the phrenix bird, a determinative of Repa or Repat. The phrenix Repa, Ribi, or raven, is the
type of the cycle repeated by one period passing or transforming into
another, represented by the consuming phrenix or Repa re-arising
from its own ashes. The Bennu-Osiris was a form of the phrenix of
the year, the symbolical bird of return and renewal. Such is the
nature of the Ribi or Repa wherever found.
The scarabceus that rolled up its seed in excrement, and was taken
by the Egyptians for a type of the Creator, may be seen in the drawings
from the tombs of Biban-el-Muluk busily employed in seizing the seed
as it issues from the source, and transforming it into living souls. Thus
Khepr the Creator, as generator, is pictured as the " seizer of seed."
The earliest form of the sign of Cancer in Egyptian zodiacs is the
beetle, the emblem of Khepr-Ra, who, at Biban-el-Muluk is pourtrayed as the seizer of seed ; Khepr in the abraded form of Ker
means to seize with the claws, as did the scarab.
Now the Akkadian name of the month Tammuz (June) is SU-KULNA, "SEIZER OF SEED," and its zodiacal sign is Cancer, the Scarab
Khepr of the Egyptians. The seizer of seed then, in the occult
sense, who is pourtrayed in the zodiac as the beetle, is reproduced by
the Akkadian name of the month, SU-KUL-NA.
The year in the Aramaic-Akkadian calendar began with the
1

Smith, "Chaldean Account of the Deluge," Trmzs: Society Bib. Arch. vol. iii.
2 Lep. Denk. iv. 70, f.

p. 591.

EGYPTIAN ORIGINES IN AssYRIA.

month NISANNU, the month of the equinox, the crossing and coming
out of ANNU, when the sun left the fish-sign of An, the place of the
Babylonian seven great gods. NAS (Eg.) corresponds to the Assyrian
Nisu for up-lifting, up-rising; the NUSA being a pedestal for
elevating. Nas also means "out of," and as the year began with the
sun's up-rising out of Annu, this seems to be the likeliest origin
for the name of the month NISANNU. The names for the month of
July (roughly) and January in this calendar are Abu and Sabahu
(Aramaic, Ab and Sebat), and the names point to their having been
the first and seventh months of a year corresponding to the Egyptian
sacred year which began with the month Taht (July 20), a Sothic year
preceding the solar with the commencement at the vernal equinox.
In the inscription of Khorsabad, the king relates that he has placed
between the doors of the temple four KUBUR on NIRGALLI; ''towards
the four celestial regions I turned their front." The twin-lions of the
horizon, the Rehiu or Ruti are an Egyptian type ; they supported the
sun at the equinoctial level. The four Kubur are a form of the four
Kabari, the four companions of the four quarters. The Keb ( Eg.) is
a lord of the angle ; Kab is the corner ; Ari denotes the companions, guards, keepers; the four Kabari were the genii of the four
quarters, ape-headed, jackal-headed, bird-headed, and human-headed.
M. Oppert describes the passage on the NIRGALLU as very difficult,
and says the "Name of Nergal does not interfere with the object." 1
The Gallu, in Assyrian, are a class of evil spirits. Nir (Eg.) means
victory and to vanquish. The Nirgallu were probably typical of
victory over evil spirits. One of Nirgal's types was the cock, a
bird of dawn, at whose warning crow the evil spirits were supposed
to vanish. The Egyptian Nir (Nar) is a vulture, as the sign of
victory or vanquishing.
It is said of evil spirits, or demons, that they devour men like
"KIMI." This word is rendered in Akkadian by Ku. These Ku,
or Kimi, have been translated sparrows, but the KHEMI of the
hieroglyphics is a quail, and this is probably the KIM! of the
tablets. The Khu is another hieroglyphic bird of return, though
different from the quail. The hieroglyphic Khu is the symbol of
a spirit. It was a bird of passage and periodic return, and, therefore,
of prophecy. Nam (Eg.) means to announce and proclaim. The
Akkadians had their NAM-KHU, the foretelling or prophet-bird,
supposed to be a species of swallow.
In the deluge tablet the word .RUKI is an epithet applied to
Xisuthrus, as denizen of that other world to wh!ch he has gone.
Ruki has been rendered "remote." Xisuthrus had emigrated to a
country where he dwells in the company of the gods. He is in spiritworld, and in Egyptian Rukh is the pure soul; the RUKHI are the
holy spirits, the wise and pure intelligences, whether here or in
1

Records of the Past, ix. 19.

470

A BooK

oF TIIE

BEGINNINGS.

s,:>irit-world. The Rukhi, as pure spirits, are shown to be immortal

by the phrenix sign of resurrection, and Xisuthrus as a RUKI, is
considered to be one of these.
In the Creation legends two kinds of beings are spoken of, called
the ADMI and SARKU. The one are a people of darkness, the
other of light. Both are entirely mythical, and ne_ither is ethnological,
therefore we need not enter into the discussion of the light and
dark races on human grounds. The dark people are also called
NISI-ZALMAT-KAKKADI. In one of the Syllabar:es, say~ Mr.
Boscawen,- we find the ideograph for corpse, " PAGRU," accompanied
by the signs for black, and rendered in the Assyrian by ADAMATU,
and in the -later inscriptions we find ADMU used for men instead of
the ordinary word N isu; 1 again, the Sl me sign occurs accompanied
by the ideograph for white, and is rendered by the Assyrian Sarku,
3. word meaning light.
In the Kutha tablet, says the same writer,
which contains the earliest of all the Creation legends; there is a curious
use of two different words for men who are placed in opposition to
one another, as though indicating a similar difference to that in the
case of the Admi and Sarku. In one instance they are men with
the bodies of birds of the field, and human beings with the faces of
ravens. Here, the imagery, being Egyptian, concerns us. For these
are imaged according to the typical birds of light and darkness,
of life and death, of the upper and the under world. " I went
in as a hawk; I came out as a phrenix," expresses the typical
transformation in the Ritual. The hawk, the bird of light, belongs
to the ascending sun or spirits of light. )'he phrenix or nycticorax
is a bird of darkness; with us it is the owl. This is represented by
the black bird of night, the raven. Khu (Eg.) is light, spirit, the
bird of light and spirit. Sar, as in Assyrian, denotes the chief or
head. The Sar-Khu would be the chief spirits. The raven and the
corpse ideograph equate with the black doll-symbol-, not of death
but of the shades below, or of life in the shades, which is a variant
of the tie, the symbol of life in the light.
Atum alone amongst the gods has the black doll im~ge for one of
his signs. He is the great god of the dark, and judge of the dead
in the nether world. It has now to be suggested that the Admi, the
dark beings, and the raven-headed, belong to the realm of Atum, the
sun of the Hades; and that the Sarku, the other bird-headed people,
q.re the children of light, as in the Egyptian mythology. The sungod, Tammuz, is identical with Atum, through Adonis, the sun who
descends into the lower world, where he is sought for by Ishtar.
Atum was the earlier Aten or Adon, the child of the mother, who
became the creative father of a later worship, and as such is the progenitor of the Admi, or Adamic race Of myth!cal beings, the men of
1 In Persian, also, ADMI signifies man, HOMO; ADAM, in Lug-hman ; ADAM,
Curali (Lesgian); ADMA, Ad.1iel.

EGYPTIAN

ORIGINES

IN

AssYRIA.

earth (the red earth), as the earth is a form of the lower of two
heavens, or the mid-most of three regions.
In the Akkadian cuneiform the ideographic sign which renders the
idea of god and heaven is a star. The star in Egypt is a hieroglyphic
of heaven as the Tep. Tep is the upper, the southern heaven, and
the lower heaven is the Tept or Tepht. This modi"fi.es into Tuaut, and
is written with the star for Tua or Tep. The night-heaven is the
lower of two, the Tepht; hence the sign of the star has the. value of
Tep, the heaven, determined by the duplicative T for Tepht and Tuaut.
UN, the period, the hour, is written with a star. So the year was
signified by a star, the star Sebti or Sothis, the dual of Seb, the
duplicator of time.
An early figure of the zodiac was that of the human body, the
head being in the sign where the sun rose at the time of the spring
equinox; the feet in the sign preceding. The head of Osiris, whose
body was represented as divided into various parts, was supposed
to be in Abtu, the point of commencement in the circle. This
human image of the zodiac will explain the expressions employed
in the astronomical and astrological tablets of Babylon, such as
"from the first day of Nisan to the thirtieth- day of Ve-Adar, headand-tail completely, such a one lives," or "herrd-and-taz"l to head-andtail completely, so-and-so goes to destruction;" 1 this, like the human
type of the zodiac, being a figure of totality. 2
In the Babylonian creation Anu is said to select certain stars as
measuring stars, and regulators of time and period called "period
stars." A list of seven of these is given 3 named the "Measures."
The proper name is T AMSIL and the determinative denotes a sheep
or flock. These were the shepherding stars of the celestial flock.
Sil, or Ser (Eg.), means to regulate, dispose, arrange, be at the head.
The Ser is also the name of the builder's measuring-line. The guidingstars and time-keepers were known by the name of the Disposers.
Tam, in Akkadian, is a day, but the word Tamsil is the Amsil formed
with the T prefix, and T-am is the equivalent of Am-t (Eg.). Am
is written with the cross sign, and is a figure of crossing, like Tek of
the Tekani (Decani), or stars that crossed every ten days. AMT
means in the middle-of, that is, in the mid-heaven, the centre at the
moment of culmination, the transit or crossing. In the calendar
of astronomical observations found in the royal tombs of the
twentieth dynasty, the crossing stars are described in seven different
positions pourtrayed by means of the human figure, thus :-1. left
shoulder ; 2. left ear; 3 left eye ; 4 in the middle; 5 right eye ;
1

Bib. Arch. vol. iii. part i. p. 161.

Possibly this type of head-and-tail was also illustrated in the transfer of

authority, when the English father presented his son-in-law with one of his
daughter's shoes on the wedding-day, and the_ husband struck the wife a blow on
the_ head with the shoe, showing that she was his, head-and-foot, or completely?
3 w. A. I. 57
2

A BooK OF THE BEGINNINGS.

472

6. right ear ; 7. right shoulder. This chart of the seven positions,

and measure of seven degrees, will probably be found to be connected with the Akkadian Tamsil, and the seven measures of starry
time. The first Tamsil, whether as constellation or crossing-stars,
were the seven stars of Ursa Major, the seven of the Chinese bushel
measure, and the seven in number still dominates in the measure by
seven vertical lines being drawn to determine the passage of the stars. 1
As so often iterated, for the sake of saving the reader the trouble of
continual cross reference, the Great Bear constellation was depicted
as the Typhonian goddess of gestation, the hippopotamus, one of
whose names is Teb. The star Dubhe, in the Great Bear, still preserves
the name of Teb or Typhon in- heaven. Also Tabi is an Egyptian
name of the bear. The Assyrian name of the bear is Dabu, and this
is applied to the constellation KAKABU DABI, the star of the Bear.
But the difficulty of Assyriologists has been to determine the nature of
the animal when the name was used. For instance, the word SAKH
is the Akkadian equivalent for the Assyrian Dabu, and one translator
finds the name to be more appropriate to the hippopotamus than to
the bear; another doubtfully suggests the beaver, and each without
reference to those Egyptian things which determine the names. The
Teb was the hippopotamus of Egypt, and the name was afterwards
given to the bear, or rather the bear followed the water-horse as the
image of the bearing mother, Teb. The Akkadian name of the bear is
Sakh, and in Egyptian Sakh denotes the illuminator and enlightener.
Sahu (Sakhu) also means to perambulate, go round, a revolving group
of stars. Orion, for instance, is a S.AHU or SAKHU. But the seven
stars constituted the first SAKHU. These, with Sirius added, are the
eight signified by the ('!ight-pointed star of Sut as before explained.
In Egyptian the number seven in one form is written SEFEKH, in
another Sekhef. My own conclusion is that these resolve into Sef
or Kef with the value of number five, or the hand, which with the
terminal ti signifies number seven, as Sebti, Hepti or Khepti, and
that the name of the goddess Seven (read Sefekh) really denotes the
secondary form of Sef or Khef, needing the two horns or tongues, as
the TI to make the full sign of number seven.
Skhef will deposit both Sef and Khef as types for number seven ;
Skhef and Sefkh wil.J modify and meet in Sekhu with the passing
off into u. Here alone, in Egyptian, do we unearth a root or typeword for a particular form of the Seven found in SCHUH, Norway
Gipsy; SIK, Arago, (Papuan); TSOOK, Skwali; TSEEK-WAH, Skittegats; HUISCA, Guajiquiro; SHAKOEE, Yankton (Sioux); SHAHKO,
Winebago ; SHAKOPI, Dacotah; SEIGBE, Khotovzi (Yeniseian) ;
SQWITHI, Mingrelian ; S'KIT, Lazic; ISGWIT, Suanic; S'WIDI,
Georgian; Targumic, Zgtha (r:um), synonymous with GAISH for a
group of (Seven ?) stars ; SEACHT, Irish ; SEACHD, Scotch ; SHIAGHT,.
1

See Calendar and Diagram, Renouf, Bib. Arth. vol. ii. part ii.

EGYPTIAN ORIGINES IN AssYRIA.

473

Manx, which latter modify into SEYTH, Cornish, and SAITH, Welsh.
SKHF then is probably the older form of Sakhu and Sahu, the constellation which is identified by the Akkadian Sakh as the seven
stars or the sevenfold-star of the Bear.
Nor is this the only
form of the seven or seventh to be found under the name, for
SAKUS was the Assyrian Kaivanu, the Hebrew r~~ Kivan, the star
of Israel which has been mixed up with the male Saturn ; Lubatu
SAKUS being a title of Saturn. SAKUS as the planet Seven agrees
with this derivation of Sakh for the seven stars, whilst the seven and
seventh of Sakhu and Sakus afford good evidence that the earlier
typical Sakhu or Sahu (Eg.) was the constellation of seven stars, and
that all these are forms of the word SKHF for number seven.
The Bear is also named Sakh-Khussu, in Assyrian Russu. In
Egyptian KHUS means the turner back or returning one, and Rus
signifies to rise up, watch, and be vigilant. The seven stars of the
Bear were the earliest revolvers and watchers, the illuminators of the
mind's eye of the first observers. The Bear is likewise designated, in
Akkadian, SAKH-SIKA. SIKA (Eg.) means to drag and draw with the
leg for determinative, and the Bear is the constellation of the hinder
thigh. SIKA (Eg.) is also the plough, another name of the same constellation. Further, the Bear is called SAKH-MAGANNA, and Magan
or Makan has been identified as Egypt, or the ship-region. The Bear
of Egypt is the hippopotamus, the Egyptian type of the goddess of
the seven stars. The pregnant hippopotamus, the bearer of the
waters, was the primordial ark; she was Teb, the living Teba ;
before boats were built she was the ship of the north.
MA-KHAN (Eg.) means the bearer of the waters, and when the
Egyptians could build a boat they named it the MAKHAN, from Ma,
water (or the mother), and Khan, to carry, bear, transport, navigate.
The Makhennu is the boat of souls, and the primordial image of this
in heaven was the group of seven stars, whose Khenit or sailors were
the seven Kabiri, of the Sakh-Maganna, the bearer as the Bear. The
proof of this is furnished by the seven spirits of the Great Bear
being called the planks in the boat of souls, which is the Makhennu.
The mundane type of the boat appears in the MAGANA (Tasmanian),
the name of the MONS VENERIS or uterus, the primordial Makhen
as the boat of the living. In the Kiwomi and Coehetimi dialects
MAICHANA is the name for number seven, which illustrates the
interchange of the' original type-names. In the same way Maganna
as the name of Egypt equates with Khebt which also has the value of
number seven, from KHEP the hand, and TI, two, whence Hepti for No.7.
In the Chaldean creation it is said of the god "He made the
year into quarters," and the word for quarters is MIZRATA, sometimes
written MIZRITI; the etymology is uncertain. MEST (Eg.) represents
the Hebrew MITZ in Mitzraim, and is the birthplace; ret or rat is to
repeat, be repeated, several. ~EST-RAT yields the divisions of the

474

BooK

OF

THE

BEGINNINGS.

birthplace, and these were the four quarters. Mazzaroth then is firstnamed from the birthplace of the beginning, formed. of the four
quarters of the Great Bear, where we find the star Mizar in the tail or
Mest-ru. Moreover the Hebrew terminal in n\itl::l represents the AFT
(Eg.) of the four quarters, and Mitzr-aft is the Mitzr of the four quarters,
which belonged either to the constellation or the circle of the Great
Bear before Mazzaroth had been extended to the circle of the s=gns
and the four quarters of the solar zodiac. The moon is said to
complete its hours (make its dual lunation) in Arbati MIZRITI, or
four quarters.1 The division of the circle of the constellation into
quarters is marked in the UMAZZIR for " HE DIVIDED '' the year into
the twelve months. The Maz-arta, a watch, was then derived from the
divis:on of the night or circle of the stars into quarters. A "Watch
was a piece of time long before it was a timepiece.
In one of the twelve romances of mythology, as the Assyrian
version of the ancient legends may be termed, in the sixth tablet of
the story of Izdubar, the god Anu is described as creating a Bull
at the request of Ishtar, who is desirous of being revenged on the
solar hero who resisted her blandishments. Ishtar with her two
attendants (a form of the tw() divine sisters) leads the bull against the
city of Erech. With this bull Izrlubar and his companion Heabani
struggle; Heabani holding it by the head and tail, while Izdubar
pierces the animal with his sword. This subject is represented on the
cylinders where we see the god or hero fighting with the bull.
Sometimes two persons are seen in conflict with two bull-beings, and
these two bulls correspond to the double-headed bull of Egypt, whose
mythology will help us here as elsewhere.
The bull, like the crocodile of the west, was made into an image of
the swallower, the mouth of Hades, the Kr-p-Ru, Kherp-ru, or Kerberus.
The earth that swallows up the sun and the souls in the west is described
in certain passages of the Book of Hades as a two-hc:;aded bull which
swallowed them in the west to reproduce them in the east. 2 "Honour
to the soul which was swallowed by the double bull," says the same
text, "the god lRa) rests in what he has created."
The mummies
standing waiting in their porch cry to the sun-god, "Open the
earth! Traverse Hades and sky: Dissipate our darkness! 0 Ra,
come to us I The earth is open to Ra." The swallowing earth
being typified by the bull will serve to expla_in the subject Qf Mithras
slaying the bull, which it was impossible to read until we knew what
it was the bull represented.
The bull being also a well-known
symbol of the sun, and Mithras a solar god, it was impossible to see
how Mithras, the sun personified, could be slaying the sun. The
Egyptian symbolism explains both the Assyrian and the Mithraic.
The sun is in Scorpio, 3 but he enters the underworld as the destined
1 Bib. Arch. vol. v. part ii. pp. 438-440.
a Mithraic monuments a(:cording to Hyde.

2 Pl. 2; 3, C.
Drum:nond, pl. 1 3

EGYPTIAN ORIGINES IN AssYRIA.

475

conqueror of the devouring Earth, or comes into conflict with the bull.
The great mountain of Mul-Gelal, the glory of the mountains, the
mountain of the west where the sun set, is said in an Akkadian
inscription 1 to lie like a_ buffalo in repose. That will serve for an
image of the bull, the earlier cow of the west, or crocodile, or whale.
In the Akkadian magical texts the gate of Hades is kept by the bull
who is invoked, '' Oh bull, very great bull, which opens to the interior.,
The entrance to the tomb is thy act; the lady with the magic wand 2
-Nin-gis-zida, a title of the goddess Nin-ki-gal-fashioned thee for
eternity." The station is at the boundaries, th~ limits which fix the
division between heaven and earth, where the sun entered the underworld of the souls, the mouth of the swa:Ilower, whether considered
as an animal, a fish, or the gaping grave.
A passage is quoted by M. Lenorrnant from the inscriptions to
this effect, "afterwards they lead the bull into the Bit-Murnrnutu,"
with the remark, "It seems to me that it is connected with the word
rnurnrnu, chaos, Hebrew r~~;m, confusion ; it would then be the abode
of confusion, the state of chaos, which is a very suitable name for
the gloomy and infernal region." 3 But as the Akkadian name of
Hades, Gi-urnuna, is identical with the Egyptian Ki-amen, the hidden
land of the interior, and as the Marnit can be identified as the
mummy-type, the Hebrew m~r.i, it seems more probable that the BitMurnmutu is the house of the dead, who are called the Mum (or
mummies) in Egyptian. Also the M urn or Marn (Eg.), a name for
the crossing or passage, precedes the form of AM for the west or
mouth of the Ament. The Bull is a personification of the swallowing
earth, hence an emblem at the gate of the mummy-house of Hades.
A curious figure is mentioned on the tablets and called the
ASSINNU.
In the descent of hhtar to Hades the god Hea
creates a sort of phantom figure, or he takes the figure "ASSINNU,"
breathes life into it, and sends it on an errand to Hades. Talbot
rendered the Assinnu by the figure of a man of clay, Lenormant
by the "phantom of a blc.ck man." 4 But the Assinnu is comparatively common. We have it in the English SCIN of the dead,
a phantom; also SWYN in Welsh, as a charm; ZONA, Cornish,
to charm; the TSEEN, Chinese, a demon; the ASNA, Sanskrit, a
demon; AASAN or USUN, Arabic, a typical image or idol; SONA,
Biafada (African), an idol or sacred image; and ZINEY, Wolof
(Afri<;:an), for the devil. The hieroglyphics will show us the character, shape, and colour of the image. SSENU means a typical
figure. SAN is an image, and the word signifies to charm, preserve,
and save. Ssenu and Sena mean to breathe, and the SSENU is an
image of breath. Possibly the Assyrian As-sinnu includes the As
(Eg.) as statue or type, and Sena for breath or breathing. The
1
3

W. A. I. iv.- 27, 2.
Chaldeatz 11:fagic, p. 170.

Lenormant, Chaldea1t Ma~:ic, p. 171, Eng. Tr.

Records, vol. i. p. 147; Clzaldea1t lJ!lagic, p. 43

A BooK oF THE BEGINNINGs.

Sennu itself is a black statue, and as an image of breath or a breathing
image it is a variant of the noose sign of life. The Assinnu was black;
it is called N amir and Khamir. Na is coloured or black in Egyptian.
The Na people, or Nahsi, are negroid, and Kham is also black.
The black Assinnu then is identical with the black doll of the hieroglyphics, which is an image of life in the underworld, or, as we say,
of death, the shadow of life, hence its blackness. The Sennu is
pourtrayed by the side of Atum, the god of the lower world, who
equates with Hea in the male solar triad.
On the death of a righteous man they "bring a KHISIBTA from
the heavenly treasury ; they bring a SISBU from their lofty storehouse; into the precious KHISIBTA they pour bright liquor. That
r:ghteous man, may he now rise on high ! May he be bright
as that SIS.l:IU; like pure silver may his garment be shining white." 1
The SISBU agrees with the SSHEBA (Eg.), a life-giving image, the
mummy-figure which was carried round at the feast when the
guests were told to look on it as the type of immortality, and
rejoice because they also were immortal. SESH (Eg.) means to
pass, and BA is to be or become a soul, hence the SSHEB. KHISIBTA renders the Egyptian KHESBET for blue, the lapis lazuli symbol_
of heaven and of eternal truth. KHESBET or KHISBA is lapis
lazuli, the hard blue stone and image of solid heaven, the throne of
Ra in the highest heaven, like the Hebrew "paved work of a sapphire
stone, as it were the body of heaven in its clearness." This was
the foundation-stone of the other world, the stepping-stone of the
southern height at the threshold of the door of heaven.
A variant of KHESBET for lapis lazuli is KHEBST (Eg.). The
true lapis lazuli was the KHESBET-MA; the KHEBST was inferior,
artificial, made of earth. In the inscription of Khorsabad, the king
says he placed the DUNU (offerings, tributes) or tablets, some of
which were KHIBSTI, made of earth. 2 On these he wrote the glory
of the gods. This was the unreal (KHEB, false) lapis lazuli referred
to in the Ritual.
Assyriologists have found a mysterious sacred image, mentioned
on the tablets, called the "MAMIT" or "MAMITU," the nature of
which has caused much perplexity. It is spoken of as a shape of
salvation descending from the midst of the heavenly abyss, the
"Mamit, Mamit, treasure which passeth not away.'' It imaged" the
one deity who never fails or passes away." Covenants were apparently sworn and pledges taken on the Mamit. It was placed as
is the cross in the hands of the dying to drive away evil spirits,8 but
what the image was is unknown. " It was certainly some great
mystery, but of what nature has not yet been explained." An oath
taken on the Mamit was equivalent to the English "corporal oath,"
1_

2 Records of the Past, val. ix. 18.

Records of the Past, iii. 135 Talbot.
3 Talbot, Bib. Arch. val. iii. part ii. p. 433

EGYPTIAN ORIGINES IN AssYRIA.

477

which, according to Paley, meant an oath taken on the CORPORALE

or linen cloth which surrounded the sacred host, the CoRPUS DOMINI
or mummy of the Lord; and to become perjured by breaking the
oath is, in English, to be MAM-SWORN.
The Egyptian mummy figure was the type of the KARAST, the
embalmed corpse of the dead, and in another aspect an image of
the resurrection. The Assyrians had their CORPORALE or corpsecloth, and in one of the magical charms instructions are given to take
a white cloth and cover the Mamit with it, and then place the Mamit
in the sick man's right hand ; a black cloth is to be wrapped round
the. sick man's left hand-the white and black cloth still preserved
in the English pall-and then all the evil spirits and the sins which
he has committed will quit their hold of him; it is said to be a
mystery that God and man are unable to explain. So in the Ritual
we read, "Inexplicable is the Sem-Sem, it is the greatest of secrets," 1
and this relates to the re-genesis for the next life which was typified
by the mummy image. Sem-Sem is the equivalent of Shebti the
duplicated image (Sem). The relation of the Mamit to the dead is
suggested by the name and office of the Assyrian divinity Mamitu,
the goddess of fate, who is the determiner of death.
The hieroglyphics will help us as usual, for the Mamit belongs to
Egypt, and the name may be derived in one of two ways. MA (Eg.)
denotes the likeness, and MAT is dead : the Ma-mat is thus the image
in death, or mummy-type. The Egyptian name of the mummy is Mum,
the dead. "IT " means to figure forth, picture, image, typify. This
"It" is a reduced form of Kheft, the image itself, and Sheft, to
fashion. Mum-it or Mum-ta renders the image or type of the dead;
the present image of the life that is past, the symbol of saving, or being
preserved on a physical plane and thence an eschatological emblem of
salvation for the soul. ITI (Ass.) means a thing which supports and
upholds as did the Mamit-type in death. In Egyptian, the word
Mamit would also read literally the dead in heaven (It); the Mum
being transformed into a spiritual body. In the Ritual the dead or
the truly living-for the evil alone are the dead-are called mummies,
just as are the dead on earth. Mam, in Hebrew, to be lacking,
deficient, agrees with the Egyptian Mum, for the dead; the terminal
n~ or n~~ denotes the sign of recognition, and the nmo is the name for
the corpse as the image of the dead, and the state of lying dead.2
This is an equivalent for the Assyrian Mamit.
MAMPUS in Malayan means the dead, and MuM (Eg.) is represented (by permutation) in Swahili by MFU, a dead person; by MBA
in Nso, and MPAMBE in Marauri, for an idol or divinity. In this
relationship the root MM makes very touching revelations in the
Maori tongue where the Egyptian Mum for pitch is found in MIMIHA,
bitumen, with which the MUM or dead were mummified. MIMITI
1

Ch.

XV.

Ez. xxviii. 8.

A BooK oF THE BEGINNINGs.

means dried up or desiccated. MEMEHA is to be dissolved, to pass
away. MOMOE is keeping the eyes closed, and being constantly
drowsy; MoEMOEA, means to dream; MAMAO, to be afar off, very
distant ; and MAMAE denotes the begi1lning of feeling in pain.
The word Mamit came to denote a curse and signify a form of
incantation, but this was on account of the l\1amit, as thing and type
being an image of the dead and token of the hereafter, to which an
appeal was made in consecration or execration, blessing, cursing or
in covenanting.
The practice of embalming the dead with such perfection as in
Egypt necessitates an immense past. It originated in a desire to
retain the likeness of life in death,'and is at the origin of what is
termed ancestor-worship, the true ancestor being, as before suggested,
the body or mummy. The cult, as interpreted by Egyptian thought
and imagery, does not imply the worship of father and mother or the
ancestors of the race so much as the setting up of the Alter Ego or
other self. The Sheb-image is the figure or shape of the embalmed
dead, and Shebti means the double or duplicate of self.
The SHEB or SHEBTI, the sepulchral shape or likeness, may be
followed universally in language under these names. In Zulu Kaffir,
SOBI means the likeness; SHABI, in Hindustani; the Shape in English, a picture or likeness; HAVEL, Cornish ; EFEL, Welsh, denote the
likeness. It was the likeness in death, and in Irish, SAB, ESBHA, and
JOBADH are names of death; SHABIM in Arabic, is death; SEBEN in
lEthiopic; SEBIN, Chaldee. The SAV, Hindustani, is the dead body,
the corpse or mummy. The Sheb image is represented by the Ozmo,
African Igu, an idol; ISIAFA, Abadsa, idol. ISAF, Arabic, an image to
which sacrifices were offered in front of the Kaaba ; the AZAB, Hebrew,
idols; SABARU (Akk.), an image. In Fijian the SAVA is a god's
house, and the SAUVATU, a stone set up or marked as a sign of Tapu.
In Persian the SIPAD is an angel, and the Arabic SABIHAT are the
souls of the faithful. ZEPPEL, Circassian, signifies eternal. The
Sheb image was a teacher of the eternal, and in Sanskrit the spiritual
teacher is an ISHV A. ABTU (Eg. ), the likeness, is a modified form of
She btu, and the Dahome OFODU is an idol or divinity. ABADI, Swahili,
means always; EBEDI, Turkish, eternal, everlasting; ABID, Arabic,
perpetual; ABAD, Malayan, eternity. When this type of transformation and continuity was carried round at the Egyptian carousal, they
drank healths, as it were, to the image of their other selves in spiritlife, their double, and toasted each other to their immortality.
In Assyrian, SHEBER or SIPAR means to send a heavenly message,
and the Mamit is the SHEP or SHEB, an image of life to come, a lifegiving image; it is called an embodied messenger of heaven. The
Mamit is also called the" SAPAR SA SIMA LA LIKRI SAKBA MAMITA," 1
rendered "the jewel whose price cannot be valued is the SAKBA,
I

Talbot, Bib. Arch. vol. ii. part i. p. 42.

EGYPTIAN ORIGINES IN ASSYRIA.

479

otherwise called the Mamita." Again, it is called the " SAKBA l

SAKBA, jewel ne'er departing!" That is the Egyptian SHEB in the
earlier form of SKAB, determined by the same mummy-type. Skab
means the double, like Shebti, or to double and reflect, from Kab,
double, with the causative prefix S.
Another Akkadian name for the Mamit is "NAMBARU," which
read by the Egyptian NAM, the second, and PRU, appearance or
manifestation, shows the application to another, renewed (nam) life.
BARU in Assyrian means half, answering to PAR, one-half of the
solar house. So read, Nam-baru would indicate the other half or
the second life. The Mamit is also called " Salmitu," Salam being
to save ; the ltu as i~1 Mamitu remains to express the image or s:gn of
upholding and saving. Still another Akkadian name is the NAMNIRU. Niru (Eg.) signifies victory, and to vanquish; NAM means to
accompany and guide. So Anup (Eg.) was the companion and
guide of souls. "A concealed wanderer he passes through the land." 1
The An (Eg.) are the wanderers.
In this sense Anup is the
guide of the wanderers who threaded the unknown ways of the dark,
the underworld, and reappeared in heaven. The next guide was
Taht. Here it is the human image of the second life. This agrees
with the nature of the figure held in the hands of the sick and dying,
as the Cross of Christ has so often been clasped for a visible and
tangible object of adoration and faith. The God who could be
clutched in the death-grasp was a Saviour indeed, and the Mamit
type, the Karast, was the risen Christ of the ancient religion. This
type of immortality was the one God with a message for men beyond
those of the time-reckoners, the stars, moon, and sun, and in the
Akkadian hymns it is called the Only God. In clutching the Mamit
the dying were going by touch, and laying hold of the god Touch.
Now the image of this god is the oldest form of the type afterwards
modified in the mummy set upright, or laid out full length. It is a
sitting figure, similar to that of the Palceolithic men in the burial of
their dead ; whereas the Mummy represents the dead stretched out
at full-length.
For the mummy Eidolon is connected with the god Sa, Ka, or Kak,
called Touch. Kak is our" Chache blind man," who proceeds by the
sense of touch in his dark condition. So Kak went through the
underworld like the "Blind Horus:" The god Kak was the completer
of the circle through the underworld ; he cabled or bridged the waters
through the "bend of the great void," and the Ka image and type of
personal identity was represented by the mummy figure as the god of
Touch, the god to touch, the deity of the dark who was clung to
in the darkness of death, the human image or Ka being moulded after
the type of the sun out of sight.
SA is a modified name of the mummy, as well as the deity called
1

Hymn of Tahtmes.

A BooK

OF

THE BEGINNINGS.

Touch ; also the Sa is an amulet or talisman, and signifies protection

and aid. SA is an Egyptian name for the soul. This shows the
Mamit, as Sa, was used for a charm or amulet in Egypt, an image of
the personal identity, palpable, and appealing to the sense of ToucH
or feeling in the physical sense, " true as touch," as we find. it h> have .
been in Akkad. SEM-SEM (Eg.), the mystery of the re-genesis, also
means Touch.
The god was also eaten. KAKA (Kak, Ka, or Sa) signifies to eat,_
and names the divinity that could be touched and eaten as a primitive
method of taking possession in a double sense. The mummy image
represented the Corpus Domini of the Egyptians, the KARAST or
CHRIST of their creed ; the corpse of flesh and type of spirit in one, as
expressed by the Latin Corpus; hence it was the Shebti or double. In
presence of this image their feasts became sacramental, eucharistic,
and the Greek name for the sacrament is derived from the KARAST~
In Icelandic the Corpus Domini is the HUSL, an.d to HOUSEL is to
give the Corpus Domini or sacrament of the supper. In English the
HoUSLE, in Scotch the HoozLE or OUSEL, is the sacrament of the
eucharist, and this is administered in the act of houseling. In Egyptian Hus is to celebrate, and the word is related to a purification which
is intimately connected with the doctrine of the bloody sacrifice belonging to the ancient cult. USHA means to feed, and to doctor or
heal; whilst USHT signifies propitiation, absolution, and acquittal, the
exact equivalent of being OUSELED or HoUSELED.
In Mantshu
Tartar HISALAMBI denotes the custom of making the libation and
pouring out of wine in presence of the corpse. These things have to
be traced beyond their reappearance in Greece and Rome for us to
ascertain anything of their origines.
In the Assyrian library or collection of sacred books, a catalogue of
which has been found, the Kan-Mamiti followed the Book of the soul's
descent into the Hades. This answers to the first chapter of the
Ritual. What is commonly called the Book of the Dead is the Book
of the Mummy. The name both of the dead and the mummy is M urn.
One form of the mummy figure is the Tat image, and amongst the
first words spoken by the deceased on entering the underworld on his
- way to join the. companions of Osiris are words of exultation that he
preserves his identity. On the day of his funeral he proclaims that
he is Tat, or the Tat which when interpreted means that he retains
his image, his mummy, still intact, and is a type of the eternal (Tat),
and represents in spirit that persistence of type sought to be made
permanent above ground by embalmment of the body and binding it up
with a linen bandage at times one thousand yards in length and woven
without seam ! Tat is not only the flesh and bone, but the eternal
substance, and the type of this was the mummy Tat, or Mum-at, then
Mamit.
Consequently this is the Book of the Mamit, the "KAN
MAMITI." The "Kan Mamiti" means the papyrus of the Mamit, i.e.

EGYPTIAN ORIGINES IN AssYRIA.

of the Mam,;.it or divine dead. This was buried in Egyptian tombs
along with the mummy ; hence the papyri from which has been
recovered the Egyptian Ritual or papyrus of the mummy, the
"KAN-MAMITI." With the Swiss, the mammi is a doll. We
have the Mammet in English as an image, a puppet, a doll, an
idol, the doll being the final form of the idol. The mammet is an
~mage dressed up, and belongs to mumming.
It has been absurdly
suppos(;!d to mean Mahomet. But Mahomet did not, neither did
:Mahometanism, introduce the mumming of our Christmas mummers.
The mumming image of transformation was especially illustrated
in the English mummery, in which the sexes and every individual
player were transformed.1 And so perfectly is the mum or mamit
meaning enshrined in English as the type of TRANSFORMATION, that
another Egyptian image, the beetle, is called MuM; the beetle that
w~s the symbol of Khepr, signifying the transformer and transformation. "I have seen the city of New Nineveh and Julius Ccesar acted
by mammets." 2 "And where I meet your mammet gods, I'll swinge
:em and kick 'em into puddles." s
The babe. is the name of a child's mammet, 4 a toy in human
fashion. The bable or bauble was the fool's mammet, a grotesque
human figure-the head of a staff, a puppet. Philologically the
puppet and bah, or bauble, are the same. Baby in the north of
England is used to signify a child's picture. The bah, baby, or
mammet was often made of rags, and called baby-clouts, just as was
the mamit of the Aztecs and Quiches. The mummy image likewise
reads TESAS, that is the ~nveloped form, or a type, from TES, to tie up,
encase, coil, and AS, the statue or image. Tes is the very self in
person; so that the mummy image, as Tesas, is the statue of oneself;
which the mummy was.
Now the "ENVELOPED MAJESTY," or
tied-up bundle of the Quiches was obviously the mummy, Sheb or
Tesas of Egypt and the Mamit of the Assyrians.
When the four great progenitors of the race passed away, the legen9.
says they left behind them that which was to keep them in everlasting
remembrance. They called their wives, sons, and friends around them,
took their leave, and said, "Remember us well. Never let us pass
out of your memory." The aged fathers, having given their last counsels
to those they were leaving behind, now sang once more the old sweet
song, KAMUCU, which means "WE SEE." This they had sung of old
in the first mythical sunrise of the world, " when the morning stars
sang together, and all the sons of God shouted for joy," as they shone
rejoicing in the primeval dawn, and now, with sore hearts, they sang
the old sad song again, while the light was fading from their dying
eyes. The new sun rose with its internal light, and they sang the
KAMUCU with its annunciatory "WE SEE." Then came the change,
2 Every Woman in her Humour, 16o9.
Brand On Mumming.
4 Gouldman.
Beaumont and. Fletcher, Island Priltcess, act iv.
VOL. II.
I J

A BooK oF THE BEGINNINGs.

and the old men were not. But in their place there was a great bundle.
This was never unfolded, nor on rolling it over and over could ANY
SEAM BE FOUND. So it was called the "ENVELOPED MAJESTY,"
which is identical in meaning with the Egyptian '' TESAS ;" it was
made a memorial ofthese fathers, and held to be very dear and precious in the sight of all. This story relates the origin of the mummy,
and connects that type with the ancestors, as in the so-called ancestorworship. The robe without a seam was represented in Egypt by the
bandage without a join, with which the mummy was coiled round and
encased as a type of the eternal, the seamless robe of the primitive
Karast.
Brasseur de Bourbqurg observes,1 that the Toltec custom was to
preserve the relics of their heroes. The bones were bound up with
precious stones in a bundle of stuff called TLAQUIMILOLLI. These
bundles were tied up for eternity, to be placed at the end of the sanctuary (the holy of holies), and preserved there as objects of religious
reverence. The Quiches used to burn incense before this emblem of
the enveloped majesty. "One of these bundles was given up to the
Christians by a Tlascaltec some time after the conquest. It was
reportep to contain the remains of Camaxtli, the chief god of Tlascala.
The native historian, Camargo, describes it as follows :-' \Vhen the
bundle was undone in which were found the ashes of the idol, Camaxtli,
a mas~ of fair hair was also found, together with an EMERALD ; and of
these ashes a paste had been made by mixing with them the blood of
children who had been sacrificed.' " 2
Here the green stone, the Uat (Eg.), was the same type of renewal
as the jade stone placed in the tombs of the men of the Palreolithic
age; and the image was a mamit or symbol of the mam (Eg.), the dead
which had taken on a divine nature through the preserved mummy
being a type of immortality. This tends to show that as the first
nature ot the Eternal was that of Time, so the earliest idea of Immortality was based on the physical fact of embalming or preserving the
bodily image intact, to establish a continuity after death, and puts an
altogether new aspect on the making of images in the worship of
ancestors, the beginning being with the figure present rather than
with the departed spirit. The most rudimentary form of this religious
instinct in man would be the desire to keep the dead in memory, and
the yearning to live on beyond the visible sphere. But the physical
comes first, and so we have the spirit or soul of man called by the
name of and pourtrayed as the mummy or mamit. Whether it has
any relation or not to the name of CAMAXTLI, Kama (Eg.) is the dead,
and Khat, the body, shut up and sealed.
It has been remarked by Geiger that in almost all cases the
words for body are taken from the dead body or corpse. !.wp.a,
1

Nottvelles Annates des Voyages, 1858, tom. iv. p. 268.

Bancroft, vol iii. p. 54

EGYPTIAN

ORIGINES

IN AssYRIA.

as had been observed by Aristarchos, is used by Homer for the

dead body only, and he asks, "Whence this eccentricity of Ian~
guage, to start from the notion of the corpse in order to name the
human body itself?" But language did not begin with the Greek,
and Soma is the Egyptian Sarna, the shape, image, and representative
sign. It is our "same" or "similar." The determinative of Sarna is
the mummy. SA means the person, the self, and MA is like, according to ; whence SAMA, the likeness. Thus the Greek Sarna for the
dead body is named as the likeness or representative sign of the
living, based on the mummy, and Homer is right according to the
hieroglyphics. Body, as before explained, represents Puti (Eg.), the
image, figure, shape, form, type; the corp, or Kherp (Eg.), is a model
or first figure, embodied, and the mum-type of the dead is the earliest
form of the mime or self; the Latin MEMET for me, Myself.
The old Caribs worshipped an inferior kind of deity that was imaged
as a Zemi. The Zemi, in Swahili, is a departed spirit; and at Zanzibar
and in Uganda the spirits of the departed are called Mu-Zimmu.
Mu (Eg.) denotes the dead. The Egyptian SHEMAU are Typhonian genii, an early kind of spirits. Sem (Eg.) being the representative sign, the likeness, the mummy-type, the Zemi would be the image
of the dead, whether as Mamit or as a spirit-the likeness preserved
in death. The earlier Khema (Eg.) are the dead; the later Shema 1
or Sem, denotes the similitude figured as the mummy.

According to Peter Martyr, the Maya images or idols of the

supposed lesser gods were called Zemes (plural); "Zeroes which are
the images of their familiar and domestic spirits." The god Zamna,
they say, was the inventor of names and letters. He came from the
west and was represented in the form of a hand called Kab-ul, the
working hand, and worshipped at Cozumel under the sign of a cross,
named Vahomche.l SAM (Eg.) is the representative sign, to memorize
and remember, emblem or image. Sem denotes the west.- Semhi is
the left hand ; also the west, as Am, was imaged by the cross. The
ZEMA here is likewise the representative image in death. Moreover we
find the mummy-type by name in the MUMAH of the QUICHES, who
had small subterranean chapels in which they concealed little images,
as the Egyptians hid their Shebti or sepulchral figures in the Serdab
or dark passage of the underworld, the tomb. These were identified
with the spirits of the departed. The sanctuaries of the god of
the road who presided over these idols were called MUMAH. 2
Mum (Eg.) is the dead, the mummy, and Ah means the house.
Such chapels and sanctuaries were manifestly mummy-houses, or
Bit-Mummu.
In Egypt the. Mamit or mummy figure, called the Shebti, the
double of the dead, was not a personal portrait of the living, but a
generalized type. Hence the Shebti, a bearded image- of the male,
1 Brinton, Myths of N. E. p. r88.
2 Bancroft, v. iii. p. 481.
I I 2

BooK oF

THE

BEGINNINGs.

was likewise the representative of both sexes, used indifferently for

the male or the female. The type was of prior importance to the
individual likeness, and the type of re-arising or re-erecting was
esse1.1tially masculine, founded on the star or sun that re-arose
from the world of the dead. As the sun this was the pubescent,
hairy Sheru, Horus the younger, the adult, the homme fait, the KhemHorus whose emblem of erection was typical of the resurrection.
Thus the rising again of both sexes came to be figured in the
masculine phase, and by means of the male emblems, including the
beard. The second life being founded on the image of the second, or
re-arising sun, will explain the bearded Shebti found in the tombs
with the mummy of the female.
In one of the Bushman "fables," it is the feather of the male
ostrich only that transforms into the young bird of the resurrection.
"All other mortal things die outright, except the male ostrich and
the moon ; these two revive again." 1 In the Egyptian mythology
the moon is re-born as Taht in the masculine image.
In an account of Easter Island, Mr. J. L. Palmer 2 says of the
symbolical wooden images carved by the natives:-" Be it noted that
one distinguishing feature is a small tuft of hair which is represented
on the chin for both sezes." These images thus repeat the bearded
Shebti, with their tuft on the chin for both sexes. The resurrection being typified by the masculine attributes,' and the pubescent
being the second of two phases, led to the later notion attributed
to the Turks, amongst others, that women of themselves have no
souls.
It is the same with the New Zealand image carried by the natives,
called a TIKI. This is worn as a memorial of the dead ; but it has a
generalized character, and one TIKI will serve a whole congregation of
friends who gather round it to weep and wail over it in memory of
their own dead friends. Like the Shebti, it is not a personal portrait.
In fact some New Zealanders who were in London a while since
explained that the Tikis were usually made with three fingers only, so
that they should not be the image of any one in particular.s The
primitive TIKI was a type of the dead ancestors or friends, but not
of the single individual.
The " owl-head vases " found in the Greek tombs by Dr. Schliemann
may be interpreted by means of the hieroglyphics and in relation to
the dead.
The vase with female breasts is a dual type of the genitrix, the
suckler, the nurse whose blessings, like those of the Hebrew Shadai,
were of the " breast and the womb." The vase RES is an image of Isis
with which her name is written, Hes or As denotes the secreting part
Bleek, pp. 13-14.
Proceedz'ngs of tlze Lt'verpool Lt'terary and PldloslljJhkal SC'ciety, 1874-5 ;
3 T)lor, Early Hzstory, p. 102, Jrd Ed.
PP 286-7.

EGYPTIAN ORIGINES IN AssYRIA.

of the body, the breast or womb. The vase with breasts represents
the two characters and two truths of the motherhood, HESMEN
denotes the menstrual purification, and the HESMENI is a N atron
vase or laver.
The tomb of Queen Ta-Seser in the valley of Biban-el-Muluk, contains a chamber, the walls of which are illumined with a large
collection of exquisitely designed and coloured vases representing
gold, silver, and porphyry. It is a long distance from the owl-headed
vase to the delicate imagery of this gorgeous chamber, but the
ideograph remains the same.
The vase found in the graves of the American mound-builders, and
the pitcher placed on the top of the pile raised over the cairn of the
African Bongos, have the same significance as the owl-headed vase
in Greece.
Under the name of the HENT, the vase is one with the matrix ; and
Hent also means rites and consecration. The vase HEN is likewise
an ideograph of tribute, and signifies to bring as tribute. In this
sense we may read the cups cut in the stones of Britain. FAS, in
Egyptian denotes some kind of food determined by the image of the
female bearer, with a vase or modius carried on her head as the
bringer, and the Egyptian form of the word VASE is BAs.
The owl is a very ancient type ; it was extant under the fourth
dynasty, but was superseded by other forms of the Nycticorax or
Phcenix. As a phonetic Mu it still bears the name of the mother,
and of the tomb, the chamber, the womb. As an ideograph it had
the value of MMU or MUM, the name of the dead, the mummy, Ma,
the name of truth and "to see," is often written Mma. The owl is
a bird of night that sees in the dark, hence its adoption as a
type of the genitrix who repr~duced with the tomb for her womb,
the mother earth. Hence, likewise, the goggle-eyes of the owl-vases,
which represent the Seer in the.dark. The absence of a mouth in
these figures also shows the "MUM" (silent) or mummy type. The
vase is a form of the funeral urn, and in the name of the URN
survives that of the RENN (Eg.), the nurse who was Rennut, the
virgin mother, and Renn the nursling. RENN means to dandle,
nurse the child with the figure of the RENN (mother) offering her
breast to the Renn (nursling). The URN-vase with the breasts
continued that image of the mother of life in the underworld,
In the Aztec and Maya myths the Great or original Vase, as Akbal
or H uecomitl, is as conspicuous a symbol of the water of life as i!J.
the monuments of Egypt or the Greek tombs. In Peru it was an .importaJlt figure, known by the name of Tiki. Tekh in the hieroglyphics
signifies a supply of liquid, of drink, of wine, with the vase for determinative. The same idea of the wet-nurse was conveyed by the
woman with breasts, pourtrayed in the burial-caves of Europe. Mena
(Eg.) is both the wet-nurse and the vase or jar; as Menkat she

A BooK oF THE BEGINNINGs.

holds two vases in her hands, and was the vase-maker, the earliest
POTTERESS and Creator. .
The hill of Hissarlik contains the HES in its name ; that is the
vase, the abode, seat, and Isis in one word. Ser (Eg.) means the
sacred hill, the place of burial and re-birth in the "Ser Hill,., and
rock of the horizon. LIK in many languages relates to the dead and
the resting-place, as in LECO or LEGO, Greek, to lay asleep; LECHI
or LECHOS, the bed, or couch ; LOCHOS or LOCHO, a lair, a place for
lying in wait ; LLECH, Welsh, a cover and hiding-place ; Latin,
LOCI, a sepulchre ; English Lie, a tomb or burial-place ; Chinese
LEIGH, the lofty hill, the summit. The hill was the first LIK, or
ARK of the living and the dead. Hence the typical burial-place in the
Ritual. The mountain-land as the UR-KA, AR-KA or ARU-KA (Eg.),
the land of the lofty region, supplied the first form of the ark
in the cave or the circle on the mount; the Ark on Ararat safe
from the waters and easily defended. This preceded the ark-cities
like ERUK and RHAG.iE, which were built on the model of the Ark
or Aru-ka, whence the LIK in Hissarlik. An earlier form of the
word may be found in KESSERLOCK, the name of one of the bonecaverns of the Cavemen, near Thayingen, in Switzerland; and Kes
or Kas (Eg.) is the name of the coffin, to embalm and bury.
The cuneiform determinative of things celestial or divine, as a
monogram, reads Ilu, god or goddess, and the phonetic value of the
character is N. AN is the Akkadian sign for heaven, and with the
pronunciation of DINGIR, for God, it is also used as an invocation
or incantation. So is the Egyptian N, which denotes the heaven,
firmament, space between. Nu signifies "come," "descend." In
Akkadian as in Egyptian, Nu is no, not, the sign of negation ; and the
same word denotes the image, or to image. So the Nu monogram
for Zalam (Ass.) signifies- an image or picture. Nu (Eg.) is the earlier
NUN (from Nnu), the type, likeness, portrait, and NUNU is the little boy,
the NINNY, who might be the "tiny boy" of the song with the refrain
of "Hey ninny-nonny." The NUNU as child is the elder Horus, who was
always the child, the little one, the nursling and ninny of the mother,
because in him was typified the sun born at the summer solstice, the
negative one of the two Horuses. So Nun, the WATER, is the negative of the Two Truths in relation to Nef, the breath. The Egyptian
Nunu furnishes the Assyrian Ninus, the divine child of Semiramis.
Moreover the divine style of NUTER is applied to the gods in Assyrian.
In the Annals of Assur-Banipal (6, 96) the bulls are called "Il_iNATRUTI." "I tore away the bulls, the Ili-Natruti of the treasures
of the temples 'of Elam." These were some kind of protecting divinities. Nuter is the Egyptian name of the Divinity. The plural in Uti
cannot be limited to two. As before shown, the number expressed
the nature of the Pleroma. UTI (Eg.) is a form of No. 5 1 and of
1

Lep. Denk. iii. 79 6.

---

--~-

....----~.-~-~--..-

--

EGYPTIAN ORIGINES IN AssYRIA.

Taht. Now Taht is also the representative of eight, as manifester
of the seven, which makes it probable that the typical Iluti are eight
in number, the Natruti being the same. Eight talismanic figures in
solid bronze were placed by one of the Babylonian kings, Nergal-sarusur, at the doors of the sacred pyramid in Babylon, to guard and
"keep them against the wicked ones.
A form of the symbolic figure of eight, a variant of the eight-rayed
star of Assur and of Sut-Har, and of the eight-looped sign of the
eight Nnu, is found among the ancient Akkadian ideographs as

II

Ior II

.,_-~~- This is a compound type

of the abode and deity. According to one interpretation it denotes

the divine germ within the womb, and involves the idea of pregnancy.
Professllr Sayee thinks it points to the high estimation in which the
mother was held in the Akkadian family, she being as it were the
deity of the house.1
It is the emblem of the child, who, as the eighth, was manifester of
the seven whether as Assur or Sut, and likewise of the genitrix of the
seven stars, who was both one and seven in one as Kep, Sefekh, or
Hathor, in Egypt; the goddess of the seven stars and the habitation of
the god as the child of the mother. Ishtar in Babylonia was a
goddess of the seven stars, and one of her emblems is an eight-rayed
star. This figure of eight is its equivalent, and here it is placed within
the great mother in token of the promised seed, her child who comes
and is her manifester. It has exactly the same value as the eightrayed star of Buddha or of the Christ in the Roman catacombs.
ANU was a deity identical with the Greek .tEon, the Egyptian Heh,
the Phrenician and Hebrew Ulom, the .tEonian, expressive of ever by
repetition, by the age, sreculum, or cycle. This shows the AN (Eg.),
to repeat, to be periodic. He was the " Ancient of Days," in this
sense of the repeater of time, the "old Anu." The names of the old
Anu and the young Ninus of Assyria are both derivable from the
Egyptian HANNU, the youth, the bringer or contributor, in relation
to the primordial element of life, the water. NEN (Eg.) is the young
child, the Ninny, the glow or dawn, and the Inundation, the type
of periodic time. The name of Hannu contains both Han and Nen,
hence their identity; and when Han was reduced to An, it named the
fish, the Oan of the Babylonian mythos. AN (Eg.) signifies repetition, periodicity, corresponding still to Nen. This, however, is a
secondary phase : in Egypt the first N en was of a feminine nature,
out of which came the Assyrian Nin for both lord and lady.
In the Akkadian mythology'Nin-dara represents the nocturnal sun of
a system in which UTU is the diurnal sun, the god in the height. This
is the Egyptian Hut, the solar disk on wings, an emblem of Hu; Hak,
1

Trans. .Bib. Arclt. vi. part ii. p. 474

BooK OF THE

BEGINNINGS.

or Kak, the god in the darkness being the form of Tum in the
Hades.
NIN-DARA, like Atum, is the judge of the dead in the lower world,
and is called "Nin-dara, lord, son of Mul-la, measure, and judge";
who is addressed as "Nin-dara, lord, son of Mul-la, decide the fate."
DARA, the eternal, is represented by Teru (Eg. ), the total, whole, the
dual All.
Marduk, a form of Silik-mulu-khi, is called the mediator; an
office attributed to Mithra. The word mediator has the later sense of
intercessor, but this was not a primary meaning. The mediator was the
intermediate one ; therefore the messenger. Hea, the father, hidden
in the abyss, sends his son into the world as the newly born star or
sun from the deep ; and this makes him a divine messenger, a form of
the WORD, the intermediate one between the father-god and men.
He is the friend who crosses a gulf otherwise fixed and impassable.
Silik crosses the waters in the ship of Hea, which carried the sun and
the souls of the dead who are brought back to life by him. To him, as
the crosser, it is said, "To thee is the steep bank of the pit of the
ocean." 1 The Akkadian name of Silik-mulu-khi denotes the distri
butor of good. Ser (Eg.) means to distribute, to console, be the
comforter. As the divine messenger, his insignia of office is a reed.
The reed of the messenger implies the pen. So Taht, the speech,
tongue, word, revealer and messenger of the gods, carries the reedpen. This reed is probably found in a variant of Silik-mulu-khi's
name. " His name," says Lenormant, "sometimes has variations of
which we cannot understand the sense, such as Silik-ri-mulu." The
Ru or Rur is the Egyptian reed, a reed-pen of the scribe.
Another name of Marduk is Su, and this also is the reed, as well
as the son, in Egyptian. The reed (Rui) identifies the messenger as the
penman, and the Akkadian can be read by the Egyptian hieroglyphics.
Taht, the lunar deity, messenger and manifester of the gods, is the
son of N urn (Khneph), the deity of the Ark and the deep; the same
relationship as that of Silik to Hea (Assyrian Nuah), but the latter
appears to be the solar son. He says, in one hymn, "I am the
warrior, the eldest son of Hea, his messenger;" 2 this answers to HarMakheru, as son of Osiris. But the reed-symbol of this messenger
witnesses to an interesting adaptation of Taht's insignia to the solar
myth.
Tlie name of Nin-gar, the pilot of heaven, is rendered by M.
l.enormant, with a query," Master of the helm?" 3 The pilot and helm
are indissolubly united in the modern mind. But before, the rudder was
the paddle, which served to guide and propel the boat. The paddle
or oar with which the passage was made is the Kheru (Eg.). In
Assyrian the passage or course itself is the GARRU ; and in Akkadian
1

2 W. A. I. 4, 30, 3
Lenormant, Ib. p. I93
'J Clta!dean Magic, Eng. Tr. p. 161.
'

EGYPTIAN ORIGINES IN AssYRIA.

the KHAR-RU is the deep. The boat-oar.is a symbol of Har-Makheru,
the pilot of the divine bark of the gods, and the ideograph of
his title.
.The paddle, KHER, was turned into a sceptre, called the Kherp.
Kherp. signifies a sceptre and a paddle, to be first, surpassing, consecrated, and to steer. Kher, the paddle, is the same word as Kher,
majesty. Kherp, the paddle sceptre, also reads, His Majesty. In
one of the Akkadian magical texts the god Nin-gar is invoked,
"Come, Nin-si-gar, great pilot of heaven, thrusting forward thy sublime tree, thy lance." He is invoked in favour of the king, and in
connection with one of the insignia of royalty, a "weapon which causes
terror, which wounds for majesty, the weapon which is raised, which
is projectile, by the side of majesty." Now as Nin-gar answers to the
lord Har, pilot of the gods, or rather the paddle of their boat, for so he
was described (whence the paddle sign of Makheru), it would seem as
if Nin-gar was the pilot as lord of the paddle or oar, like Horus, Gar or
Khar representing the earlier form of Har in both languages; and that
the Akkadians had the paddle-image of dividing and cleaving a way
tl1rned into a weapon of war and an emblem of majesty. In addition to the Kher and Kherp, the USER also is both oar and sceptre in
the hieroglyphics; and the paddle sign Kher also reads Tet, speech,
theWord. Two names of the Logos, KHAR and TET, are thus written
with the oar or paddle.
Har-Makheru is the risen Christ of Egyptian theology, the fulfiller, confirmer, and completer, identical with the fulfiller of prophecy in the Christian scheme. He is the true Word, or the word
made truth, from Ma, truth, KHERU, the word. In Har-Makheru
.the Word (logos) became truth. This title of Horus is the name of
the Assyrian god of dreams, MAKHER, and the meaning of Makheru
is most happily applied to a god of dreaming and foretelling in sleep.
In the one instance it is the word made truth, in the other, the
causer of good dreams to come true. The dreamer prays, "May
the dream I dreamed be confirmed ; the dream I dreamed to happiness tum. May Makher, the god of dreams, settle on my head." 1
These are the words of the dreamer, and they accord to Makher the
identical character of Har-Makheru, the fulfiller, confirmer, the one
who makes the word come true, personified as the Word made Truth.
MAKHIR (Ass.), equal or an equal, is a synonym of the name of HarMakheru, the god of the equinox or level of the double horizon. MAKRU is a title of the divinity Marduk. Further, an Assyrian standard
measure of capacity is named the Makaru. The Ma (Eg.) is a measure, and-KHERU means due or just. Also the name of MAGRU or
Makhru has been read as a title of the intercalary month Ve-Adar,
which was the means of making the reckoning come right and true; the
month consecrated to Assur, who is thus a form of the Har-Makheru.
1 Prayer after a bad dream, Rec. of the Past, ix. 15I.

--~-~---~~-~~------

490

BooK

OF

THE

BEGINNINGs.

In the Egyptian mythology the sun of the lower hemisphere is god

of the waters of the abyss. This deity in the Tum triad is Kak, the
worn-down form of Kebek, the crocodile-headed god of the waters, when
the crocodile was the type of the sun that crossed the deep. One
name of this sun is AF-a title given to Num, called the lord of the
Inundation. In AF and Kak, modified Hak, we have the two Hebrew
names of the same deity rendered Jahveh and }ACH_:_Jahveh who is
by the name of
Jach (i'JI)-which two names are derived
praised
.
.
from KHEVEKH as the original form of Sevekh, SUCHOS, Kebek,
Kak, J ahveh, J ah, J av, and Af.
In Psalm xxix. J ahveh is celebrated as the thunderer, the god of
the waters, who was AF (Num) in Egypt, and who sat upon the
flood. His voice is said to shake the wilderness of Kadesh. Kadesh,
read as Egyptian, is the wilderness or desert land. Ka is land, an
inner region; Tesh is red. The Tesh or Tshr is the desert, as the red
land. Lord of the red land (or Ka tesh) was a title of the Egyptian
Pharaoh. The lord of the Psalmist 1 is he who sitteth upon tl].e flood.
The flood here is "MABUL" (?~30), the special name of Noah's flood;
not used for any other flooding, overflowing, or waters, for which the
Hebrew has seven other names. In Egyptian Ma_ and Meh interchange ; and Meh is the abyss of the mythical waters, also a name of
the north, where the zodiacal waters are placed. Bul or Ber (Eg.)
means to boil up and well forth. ,; I make the waters, and the MEH. URA comes into being," says the god, in a papyrus at Turin. This
was the primordial abyss in the north, the place of the bursting forth
of Mabul. Meh-ura is the FLOOD and the great water also called
the Cow in the Ritual. 2 So that whatever be the meaning of Noah's
flood, we must look to the parent language for an explanation. In
the monuments, Af (Num) is the lord of the floods, and he is pictured
sitting on the flood.
In the Belmore collection, British Museum, this deity of the deluge
may be seen sitting on hi's throne (the Hes, seat), and this has the
flowing waters hieroglyphically pourtrayed as his seat. Num sitteth
on the flood as a king for ever. In the Hebrew writings we read
"The earth is the Lord's; he hath founded it upon the seas, and
established it upon the floods." 3 "The voice of the Lord is upon the
waters ; the Lord is upon many waters. The Lord sitteth upon the
flood." 4 "The waters saw Thee, 0 God, the waters saw Thee; they
were afraid : the depths al.so were troubled." 6 " Thy way is in the
sea, and Thy path is in the great waters." 6 The waters and the
flood are the same. that N urn is seen sitting on ; they are his seat.
The seat is the Hes. The Hes is likewise a liquid, as in Hesmen,
and the name of Isis ; in Hes meet the water, the seat, and the
mother-source personified. Hes was the seat and throne of Osiris.
1

Ps. xxix.
Ps. xxix. 3,

10.

2 Chs. xvii. and lxxi.

Ps. Jxxvii. 16.

3
1

Ps. xxiv. 1,.2.

Ps. lxxvii. I 9,

EGYPTIAN ORIGINEs IN AssYRIA.

491

The Hes with the waters is the throne of N urn, and these
waters constitute the seat and throne of the Lord of Israel. Af
(Num) is the image of this god of the waters, as lord of frogs. Also
his types include the goat-kind of ram as the Sun that entered the
waters in the sign of the Sea-goat, and emerged in the sign of the
Ram. Kebek the crocodile-headed, is a yet earlier type of the Af-Ra,
or sun of the deep.
Jahveh-Jach, who is identical with Af-Hak, the sun in the three
water-signs and crosser of the abyss, is the divh:tity known in the
Assyrian mythology under the various names (so read) of NUAH,
YAV, EN-Ki, ZI-KIA, HEA, and others. He is represente-d by the
fish, as was the Egyptian lower sun by the crocodile. The fish was
earlier than the boat, but when the boat is built Hea has his ark
of the waters like Af (N um) and Hak, in which the gods and the
souls that are saved cross over the otherwise impassable abyss. This
vessel is described with details hitherto inexplicable ; every part of
it has a term of magical significance. 1 With this the ninety-ninth
chapter of the Egyptian Ritual should be paralleled and compared,
as in that, each part of the boat, the Makhennu of the dead, demands
its name of the spirit seeking admission for the voyage ; and it is
necessary that the name of every part should be known. The Assyrian
Yav is designated the "Inundator of the lands of enemies." 2 "To the
god Yav, who confers the fertilizing rain upon my land, his house in /
Borsippa I built." 3 "The god Yav, establisher of fertility in my land, Bit
Num-Kan, as his temple in Babylon I built." 4 Num, like the Egyptian
Neb, is the lord ; Kan is the fish, the earlier form of the Khan
(Eg.) for the canoe, and this was a house of the fish-god Hea, or Yav,
the GAL-KANA-ABZU, the great fish of the abyss.
In the Yoruba mythology, IFE is a region of the earth or lower
heaven, out of which the sun issues forth, and is reborn from his burialplace. In the Keltic mythology, lfuren is the Hades. AFA is the
Dahoman god of wisdom, who corresponds to Hea. One reading of
Yav's or Hea's name is YEM, 6 which connects him with the waters.
IVM or IUM (C'') is an epithet of the god Jah, synonymous with the
name of day. In Egyptian, IUMA is the name of the sea. The sea
is so called from its tidal motion expressed by Iu to come, MA being
the water ; and as Ma, or Mau, means light, and to see, IUMA is also
the coming of light. So Ium denotes the god as the one who comes,
the same as Iu-em-hept, or the Chaldean lmi, who brings the fertilizing rain.
Now the Samoyedes worship a supreme god whom they call NUM,
and whose other name is }UMA ; 6 the god who is known in Finnish
mythology as J umala, god of the I uma, the waters, the abyss, and
1
3
0

W. A. I. 4, 25, col. 1,
Inscnp. of Nebuckad~tezzar, col. 5, lines 57, 58.
Ins. of. Tiglatk Pileser, par. 7

2
4

Norris, vol. iii. pp. 722-858

Ib. col 4, lines 35, 36.
Castren.

492

A BooK OF THE BEGINNINGS.

identical with N urn and Yav. "Tell me where is N um (J umala),"

said . Castren to " an old Samoyede sailor when walking with him
beside the sea." He pointed to the dark waters and said, " He is there."
N urn had retained his character as deity of the IUMA; hence his
name of Jumala. Juma-la is Juma-Ra, the sun of the waters, as was
Num-Ra in the deep. The Assyrian title of Num-Kan reappears as
the Magar Nam-Khan, a name of the sun; Nam is the sun in the
Limbu language; and in Australia NAMBAJANDI is the lord of heaven,
and NABAGEENA is a name of the sun; NoM, African Yam, God;
NYAMA, African Melon, God; NYAMA, African Nhalmoe, God;
NYAMBE, African Diwala, God ; NUM, Khotovsi, God ; NEAMH,
Gaelic, Heaven; NYAMA, Melon, Beaven; NAMI, a title of Vishnu;
NUME, Portuguese and Italian, Deity ; NUHM, Arabian, Divinity ;
NEOMA, Chinese, God; NEMON, Irish Druidical, Deity; NAB,
Akkadian, Divinity; NUEBE, African Mbofia, Divine image; NOBU,
Erromango, God; NAF, Welsh, the Lord; NEP, Scandinavian, God.
Num (Neb or Nef) in Egypt does not appear under the fishtype ; but, in the African languages, NIME, Dsuku ; NYAB, Mbofon,
and NYAB in Udan, are names of the alligator. NEBI (Eg.) means to
swim and float, as the lower sun did, under one water-type or the other.
The " NUM" or "Yem " sun of the underworld is also related
by both names to the cannibals of Africa, the NYAM-NYAM of later
travellers-the YEM-YEM or cannibals, described by Hornemann as
being south of the Kano and the Niger, and the }UM-}UMS, a cannibal
race adjoining the Niger, who were accustomed to consign their dead
in rude coffins to the waters.l The AM-AM (Eg.) are the devourers;
devouring demons of Hades. N'AM (Eg.) would indicate the devourers
of the water. NAM (Eg.) is the water; NYAM in Dselana ; NYIAM,
Guresa; .NYIMA, Gurma. NYAM, Pati, means greedy, gluttonous;
NIAM or NYAMA, in Fulah, to eat or devour. NYAMA, Swahili, is
flesh; NYAMA, Zulu, a piece ofraw flesh. The earliest NYAM-NYAM
were the devourers of raw flesh. Among the typical devourers
under this name are the NIME or NIMIYE, Dsuka, an alligator;
NOME, Bidsogo, serpent ; N AMU, Gurma, scorpion ; N OAMA, Koama,
scorpion ; NEM and NIMR, the leopard. One Typhonian type of the
sun of the underworld was the crocodile, a devourer; and one of the
AM-AM or NYAM-NYAM, as the devourer of the waters, is Sevekh,
the capturer. NAMM (Eg.) also means to destroy.
Sacrifices were offered to this sun of night and the deep, who was
a cannibal god of the cannibals, to be propitiated or appealed to
with offerings of human flesh and blood, which were made to the
crocodile, serpent, leopard, or the water, as the representatives of the
divinity of the world's darkness. Language still retains the typology,
and the typology reflects the mental condition of the early children
of the night, who were putting forth their feelers through the gl~om
I

Missi01z to Ashanti, p.

192.

EGYPTIAN ORIGINES IN AssYRIA.

493

in search of the absent light, impersonated as NuM, KAK, AF or

SEVEKH-RA in Egypt, HEA or YAV in Assyria, Kolpia in Phrenicia,
and YAV or lACH with the Hebrews.
The solar Af is not an uncommon name. Af, in Persian and Hindustani, is the sun ; Afa, in the African Doai and N'godsin, is the sun ;
AFA in Yagusa, lPHE in PUKA, and Avi in Sanskrit, is the same sungod as the Egyptian AF, Dahome AF A, the Assyrian Y AV, and
Hebrew lMI.
The Af-Ra, sun of the lower firmament, the breather amid the waters,
has the same relation to Khnef, or N urn, as the Gnostic Ab-ra-xas
has to the solar Chnuphis ; and here, likewise, the divinity is named
lAO. AF-RA will explain ABRAXAS, and prove the continuity of
the myth and symbols of expression from the earliest times to those
of the supposed heretics, who brought on the typology. Af-ra
becomes A b-ra, and Kas (Eg.) denotes some talismanic kind of
stone.
- The name is found written "ABRESSES" on a Roman gemABRESSES NUMEN (for nomen) j DAI (for dei). 1 The Egyptian Kas
also re~ds SAS; KASM, or SASM, is an emerald, or other green stone.
SAS also means a six-sided block of stone, the cube of Anu, the
SEs-ru. The Ab-ra-Sas (or Abraxas) is originally the cube-stone of
the Ab-Ra. For this reason : the number six denotes the establishing of upper and lower, in addition to the four cardinal points when
the earth was discovered to be a globe ; and the three regions, together
with the triad of solar gods, were founded, on the sun below, upon,
and over the horizon. Ses (Eg.) means to breathe, reach land, and
respire, as did the god of Nef or Breath, the sun that crossed the
abyss.
In the later documents of the Chaldean theology it is affirmed that
in the beginning was the existing Being begotten of the abyss and
Tiamat. The name of this supreme and primordial Being, the old
original god One, is "Auv KINUV," who was worshipped under that
name by Nebuchadnezzar. 2 M. Lenormant renders "Auv KINUV"
as the Existing Being. Some of the more recent developments of
the ancient doctrines, as in the works of the Gnostics and Kabalists,
contain the most ancient matter in a more diffused .form, the myth
having been philosophized, or the personal divinity made merely
doctrinal. So far from Auv KINUV originating in a development
of recent date it is a survival and reproduction from the very
earliest undated times.
Philosophical or doctrinal applications do
not suffice to give a new origin to the most ancient ideas, characters,
or names. KINUV equates with KHNEF and ENUV (Akk.), for the
Lord, and with Neb (Eg.), the Lord, who was Af-Khnef. Nor does
Montfaucon.
Inscrip. of Borsippa, col.
mant, -Eng. Tr. p. 1 1 3
1

I, I, 2;

W. A. I. 3I 1 4; Chaldean Magic, Lenor-

494

A BooK oF THE BEGINNINGS.

the ancient god lose personal identity or place in the system estab..:
lished by being vapourized into the Existing Being of the beginning in
Apsu with the mother Tiamat. A uv KINUV is a personification, in character, local position, and birth from the abyss, and, even in name, to
be identified with the old original god of the Thebiad, Num or Khnef,
the Chnuphis of the Gnostics.
Khnef was the " breath of those who are in the firmament," i.e.
souls, and he presided over the abyss of the waters. Vishnu lying
beneath the waters, and breathing umbilically,1 is the true representative of Khnef, or Auv-Kinuv, the Existing Being who could breathe
under water, and was therefore superhuman, and whose chief image
was the sun passing through the lower void of the circle.
Af-Khnef, it is now suggested, is the Egyptian original of the Auv
KINUV of the Chaldean Gnostics and the Chnuphis of the gems, and
that from him in his dual character sprang the gods Yav (Hea) and
Anu; the one being identified with Af, by means of the name, and
the serpent Hef, which is the type of Hea, or is Hea as a modified
form of Hefa; the other, with Khnef or Nef, which in Egyptian
becomes Nu, Na, or Anu; The cross of Anu is equivalent to the
Ram sign of the crossing, one of the twin ideographs of Khnef, who
was the god One of the Thebiad, as was Auv-Kinuv of the later
Chaldean theology. Khnef is old enough in Egypt to be called the
father of Taht and Ptah. My own belief is that Num (Khnef), the
god of breath in a solar form, was a continuation of the star-god
Nem, now identified by the lion-type as Shu, the still earlier god
of breath or spirit, the "spirit which moved on the face of the waters "
by starlight, before the luni-solar time was registered or the Af-Ra
was personified.
The Phcenician god of beginnings, named Kolpia, is the same at
root. He i~ the consort of Baau, the void. Bau is a name of DavKina, goddess of the nether-world, and consort of Hea. Num
presides over the void called Bau. Kolpia is called the wind. Nef
is breath. The name has been rendered by Bochart KOL-PHI-]AH,
voice of the mouth of God as Jah. Roth reads it KOL-PIA'H, the
voice of breath. But as it is the god of breath, the beginner of the
abyss, identifiable as Nef, and therefore of the Egyptian genesis, the
name will be Egyptian too. We accept the terminal lA as equivalent to ]AH, AHU, HEA, YAV, and Af, the lower sun or Af-Ra, the
deity of the deep, but with a totally different derivation for KOLP.
This is the Egyptian KHERP, a name of the first, principal, chief,
the paddle or oar (to steer) of the gods, also called the majesty.
Kolpia is Kherp-Iu, Kherp-Yah, the Af-Ra.
Aku, the Akkadian name of the moon, reads A-Khu. A (Eg.) is
the moon j Khu is a light, also a title. AKHU was worn down to
AAHU (Eg.) for the name of the moon and the moon-god. Both
1

Moor's Hindu Pa1ttheo1t, pl. 7

.~~

EGYPTIAN ORIGINES IN AssYRIA.

495

forms-are extant with the article prefixed in the two names of Taht
and Tekh, the lunar god, whose duality is expressed by Tahuti, the
bearer and reckoner of the dual light.
The god Aku was considered to be the type of royalty, the first
divine monarch that reigned.1 As is the Akkadian type, such is the
signification of the name in Egyptian. Akhu means the illustrious,
illuminating, noble, honourable, virtuous, magnificent, their highnesses.
Another identification with Taht occurs in an invocation to the spirit
of Hur-Ki (an Akkadian name of the moon-god)," who makes his
talismanic ship cross the river.!' Says Taht, "I am the great workman who founded the Ark of Sekari on the stocks ; " 2 and he claims
the first bark to have been lunar. The allusion is to a myth un
known to Assyriology.s
'' TUTU " is a name found on the tablets. TUTU is called the
generator and restorer of the gods, the progenitor of gods and men.
.TuT, in Egyptian, is a name for the type of the generator; it is the
male member. And Taht (or Tut) is the generator personified; one of
his titles being the begetter of Osiris. Taht was the lord of SMEN,
the place of establishing the gods, as the establisher of the circle
and of the son in the place of the father. TUTU is said to "speak"
before the king. TUT (Eg.) means speech, to speak, utter, be the
tongue or mouth of utterance, which Taht was as the lunar Word or
Logos of the gods. Thus the Assyrian TUTU agrees with the Egyptian
in two meanings. A divine personage, UBARA-TUTU, is called the
father of Duzi, or Tamzi, the son and husband of Ishtar. Tamzi is
the young solar god who opened the year in the month of Tammuz
or Mesore, and is identical with the elder, the child Horus. UBA t>
is also the name of an Egyptian deity.
UBARA..,TUTU appears as the father of the builder of the Ark,
against the coming deluge. UBARA, in Akkadian, is the glow of the
descending (setting) Sun, which was personified as Tamzi. If we
read Tu-tu as the duplicate root meaning to descend, then UbaraTutu would be Tamzi and not his father ! Whereas TUTU is the
father.. Tamzi was born at the summer solstice, as the young
child, the dwarf, deformed and maimed in his lower members. In
the earliest solar myth he was carried across the waters by the great
mother herself, in her various natural types of the womb of the hippopotamus, the belly of the fish, or the sow, or the flower of the lotus..
Thus, when boats were built, the lotus was an early model. The
ark, TEBA, takes the name of one form of the genitrix, and the
SEKHT another. Ubara-Tutu suggests the building of the ark in
which the sun-god made the passage.
Now in the firstchapter of -the Ritual, Taht shows us how he preceded Ptah as the builder of the ark. There is a personal identificatiott of Taht the god with the Tat image of founding and type o.f
1

Lenonnant, lb. 20S.

Rit. ch. i.

Lenormant, p. 139, Ito/e.

BooK

OF

THE

BEGINNINGs.

duration. One form of the Tat symbol is a kind of fourfold pillarcross, the figure of the four quarters and corners on which the lunisolar circle was established ; this was set up in Tattu, the eternal
region, when the sun or the soul had crossed. Taht, the deity,
identifies himself in person with the Tat image which is also set up
by Ptah. He proclaims, " I am Tat, the son of Tat, conceived in
Tat, born in Tat." He is the l_unar establisher; Ptah, the solar.
Taht further claims to be the Workman of the gods.
He says/ "I am the great Workman who made the ark of Sekari
on the stocks." He asserts himself to be the builder of the ark of
Ptah; that is, he gives priority to the lunar ark, and states that he
built it; and there can be no doubt that the lunar zodiac preceded the
solar. The Assyrian TuTu and Egyptian T AHT are not one and the
same deity ; but the application of Tut to establish, to beget, be the
father, is the same; and Taht was the lunar establisher, who built
the boat which was afterwards the solar bark of Ptah. Also in the
Babylonian cosmogony the moon was first created in a verifiable way,
whilst the sun is said to be the child of the moon.
In the " Chapter made on the sixth day of the month, the day of
being conducted in the boat of the sun," it is said of the sun being
towed along through the lower world, and " Stopping the dissolution
of the leg of the .firmament" where it grows weak; "Seb and Nu are
delighted in their hearts, repeating the name-Growing light, the beauty
of the sun in its light, is in its being an image for the great Inundater,
the Father of the gods," 2 which aptly describes the sun-god as the
Glow, and the passage makes this to be the living likeness of the
father of the gods, one form of whom is Ubara-Tutu. Now the
Egyptian father of the gods is SEB (a modified form of Sebti or Sut),
and according to Berosus it was the god Kronus (Seb) who appeared
to Xisuthrus in a vision and gave him warning of the great flood
that was coming to destroy mankind. It was Kronus (Time) who
gave him instructions to build a ship. This tends to identify TUTU
as the father of the gods who is SEB in the Egyptian mythos.
The Egyptian Tat-image is a type of the four corners on which the
circle was founded. This fourfold ideograph of Tattu, the everlasting,
is reproduced in the Tetrapolis of Izdubar, composed of Babilu, Uruk,
Surippak, and Nipur, which corresponds to the Biblical Tetrapolis of
Nimrod. The Tat of Ptah was a fourfold pillar, and Ptah was designated the Workman of the gods. In the legend of Ishtar and
Izdubar the goddess is charged with transforming the Workman into
a pillar and setting him in the midst of the desert, i.e. at the boundary.
The hero of the Chaldean deluge, according to Berosus and the
Greeks, was named XISUTHRUS, and he appears as the SISITHES of
Lucian. 3 SISIT is an Egyptian word, meaning flame; and it seems
probable that it enters into the name of IZDUBAR. Smith at first
1

Rz't. ch. i.

Ch. cxxxvi.

s De Dea Syria,

12.

EGYPTIAN ORIGINES IN AssYRIA.

(
i

497

rendered Izdubar by Sisit, without showing its significance in Egyptian.

Nor is it found unabraded either in Akkadian or Assyrian. Bar
is _fire. Sisit-bar or SISTU-BAR would denote the flame of fire, and
Bar also means height, the supreii].e fire, not the setting glow. Now
the older Akkadian star-god of fire, Bilgi, is continued in Izdubar as
solar god, and Bar not only means fire, but as Bar-Sutekh (Eg.) was
the god of the fire of the dog-star. Sisit-bar would thus denote the
flame of Bar or Bilgi ; the name Sistubar would then modify into
Izdubar.
Izdubar. is undoubt~dly the sun ; and his twelve legends, like the
twelve labours of Herakles, relate to the solar passage through the
twelve signs. Hea-Bani becomes his helpmate in his labours, and
assists him in slaying the swallowing bull, a type of the all-devouring
earth considered as the grave. Hea-Bani figures on the seal~ and
gems as a satyr having a human body, with the horns and legs of a
. goat-like creature. He is the Assyrian form of the Greek Pan and the
Roman Faunus. The square-cut ears of Pan are similar to those
of the Fenekh, the square-eared Abyssinian wolf-dog, a type of BarTyphon ; and the name of PAN AX is letter for letter the same as
Fenekh ; so is the Irish FAINCHE, a name of the Fox, another type of
Sut. Also the volume known in Sweden as Fan's Bibel (Devil's Bible)
has a portrait of Fan for its frontispiece. This is a hideous Ape,
green and hairy, probably the ape of the Wagner legends, A1rerhahn.
Baal:.Jan (lll'-~l1:1) is the name of a Phrenician god answering to the
Greek Pan. Pan is Aan with the masculine article prefixed, and the
Aan is Pan; or rather Pan is Aan (Eg.), which word, with the full
consonant, is Fan. But the ape Kafi (later Hapi), is finally traceable
as one of the types of Shu, two of whose names are Anhar and Aan,
an equivalent for ANERHAHN. In the Four Genii, Anup Gackal) represents Sut, and the ape' Shu. Therefore Pan, Fan the Aan (monkey),
is founded on Shu, called the son of Ra, as Bani is the son of Hea.
Shu, in one of his more ancient characters, was the "god provided
with two horns," "in that name which is thine of Smiting DoubleHorns," 1 and this was likewise a type of Bacchus.
Hea-Bani, the friend and companion of the solar lzdubar, the coconqueror with him of the swallowing monster, which was the bull
form of the Apophis, corresponds to Shu, the great assistant and
supporter of Ra in the celestial allegory, who "overthrows the
wicked far from his father ; " who pierces Apophis and repels the
monster as the Crocodile. The Bowman of the Gods .is possibly
intended in the description of Rea-Bani's descent to the underworld, represented as his death. The mourning Izdubar says, "Mit
pa-na a-na irzituv la-ta-na-sik "-thou dost not take the bow
from the ground; the earth has taken and hidden him: the same
earth which is personified by the Bull that is conquered by Izdubar
1

VOL. II.

Mag. Pap. ii. 8.

'
KK

A BooK

OF

THE BEGINNINGS.

and Hea-Bani, in combination, or Ra and Shu, or Jah and Joshua,

in the war that goes on for ever. It is in the ninth of the twelve
legends of Izdubar that the sun-god bewails1 the fate of Hea-Bani,
enfolded by the mother Earth and covered with her darkness ; the
tenth and eleventh tablets aJ:?.swer to the sun in the water-signs
Capricorn and Aquarius, and relate . to the story and characters
of the Chaldean deluge; and in the twelfth legend (and tablet) ReaBani is raised again from the dead or the underworld at the place
of re-emergence, the An of the Egyptian mythos, or the horizon
corresponding to the Temple of Bel.2
Cuneiform scholars have not gathered much matter respecting the
genitrix and the son in the oldest, that is the star-type of the Great
Bear and Dog-star. Still these, the true tests of age, are extant,
although greatly obscured or effaced by time and the later re-touching.
"Primus Assuriormn regnavit Saturnus quem Assurii Deum nominavere Saturnum "-" First of the Assyrians reigned Saturn whom the
Assyrians named God." 3 Saturn in his planetary character is but
secondary; the first of the name was Sut, the child, RENN or KHE,
i.e. Sut-Renn or Sutekh, the god of the Dog-star. This was the
primordial god. Now an-earlier name of Assur has been given as
Ashet, or Sut, who was the first Ar (Har), the son. Ashet is a variant
of the name of Set or Sut, as in Aseth. The great gods are seven in
number, and Asstir stands alone. This is shown in the dedication of
the months. The month Adar (twelfth) was dedicated to the Seven
Great Gods, and the incidental month, Ve-Adar, to Assur. The seven,
with the eighth as manifester, were phenomenally the same as those of
Egypt, with Sut for the manifester, the planeta.'ryapplication being later~
The Assyrian god Nebo is in some respects identical with the
. Egyptian deity Taht, as Hermanubis; Taht, the interpreter of the
gods, the divinity of learning and literature. Nebo is the god of
wisdom, learning and letters. He is designated the Supreme Intelligence ; also he is god of the planet Mercury, which connects him with
the Greek Hermes. But the rootage must be sought in Sut-Anubis
who is sometimes blended with Taht in the process of bringing on the
types. Anubis, Anup, or Nub is a secondary and a duplicated form
of Sut, also found in the Hebrew Seth-Anosh, or Anosh as the son of
Seth, and in the dog and wolf types; Anush (Eg.) being a name of
the wolf. Anup is he who announces, as the voice, word, or messenger of the_ cycle. An up is the primordial prophet; and An up passes
l K. 3060.
In the translation of the fragment by Mr. Boscawen, Hea-Bani is
said to be struck to the ground by MIKIE and TAMBUKKU, of whose names
nothing is known. In Egyptian, MAKHAU means to strangle and steal, or kidnap.
TEM denotes negation, to terrify, swoop, subdue, shut up; and BEKA is to depress,
set down, naked. It may be in rdation to TAMBUKKU as the Naspu, the stupefiers,
the deadly narcotizers, that T AMBAK is the name used in Egypt for a peculiar
species of Persian tobacco.
3 Servius, Ad .:Endd, i. 642 ; Movers, I85.
Bib. Arch. vol. iv. part ii. p. 267.

EGYPTIAN ORIGINES IN AssYRIA.

499

into the name for the prophet, Nabi or Nebo. Anubis the Announcer
prophesied the rise of the Nile by his heliacal rising ; and the spring,
by his heliacal setting. As Apuat, the double guide of ways, ANUP
is also identical with Nebo at the morning and e,;ening gate of souls.
Nabach (Heb.) means to bark, to howl as a dog; and Sut-Anup was
a type of the Dog-star. The dog's bark was an early form of prophecy.
The Armenian Nabog and Arabian Nabuk imply the dog or jackal
that howled in the dark and prophesied. When the dog, ape, or .
jackal type was changed for the human form, it was still continued in
the hairy man, the Samson whose strength lay in his hair; this is a
readable mode of continuing the type, and the statues of Nebo show
him with a robe reaching from the. breast downwards, and with very
long beard and hair.
Sut-Anubis could hardly be pourtrayed at first as the Scribe of the
gods ; he bekmged to a time prior to the invention of writing. He
was the voice of the gods however, as the dog, the ass, jackal, and
wolf, each of which was an image of the proclaimer. But when the
Anosh was continued in the lunar form, we have the writer, the scribe
of the gods. SAK, in Akkadian, is a name or title of Nebo as god of
the stylus and letters. In Egyptian, SKHA or Saakh means to write,
writing, depict, represent, influence, illumine ; and the SKHA is a
scribe, the typical man of letters. Immediately after the time of
Mena, however, Sut-Anubis is the recognized divinity of the writings

in Egypt.
The god who particularly presides over the river Tigris is nained
ZTAK, and in one of the Akkadian magical hymns he is called "the
god Ztak, the great Messenger, the supreme Ensnarer amongst the
gods, like the God of the Heights," 1 or, in the Assyrian, "who has
begotten him." Whether the same.deity or not, Ztak the Ensnarer
of the Waters equates with Sevekh the Ensnarer, whose type is the
crocodile, and whose name signifies the catcher, capturer, or ensnarer.
Sevekh (or Khebek) and Sutekh are children (Khe, the child) of the
genitrix Typhon, the one solar, the other stellar. Ztak's consort is the
NIN-MUK, lady of building, or the building, that is, the abode. MuK
(Akk.) denotes building. The MAEKA (Hindustani) is the maternal
mansion, and MAGHA (Sanskrit) the typical abode. A fuller form of
the name .of MuK is found in MENGA, the month of brick-making,
and therefore of MENKHA (Eg.), the brick-maker, which tends to
identify her with MAKHA (Eg.), whose full name is MENKA or
MENKHA T, the feminine potter, worker, creator, and builder, 'who
holds forth the two vases in her hands. The two vases, as types of
the two truths, image the womb and breast. The breast of MENKAT
passed into the long breast-shaped vase of that name, with nipplelike stand. The other became the ORC or womb-shaped vase of Egypt
and Greece.
1

Lenormant, Chat. M af{ic, p.

II.

KK2

'\
A BooK oF THE\ BEGINNINGS.

soo

Also MENKA, in the reduced form of MENSA, for the city of pots,
or pottery, occurs on the granite altar of Turin 1 as a place of Hathor.
MENKAT, the potter and shaper of earth, whether as bricks or vases,
supplies the name for Ware (earthenware) in the Hebrew MAGCI;IAH
and MAGCHOTH. 2 The living representative of the potteress and the
shaper, as the womb, is still extant in the female maker of the Craggao in Lewis. The name of Menkat, as previously shown, deposits
MENAT, MAAT, MAKAT, MAKA, MAYA, and M.A., together with the
goddesses personified under those names, which include the Irish
MACHA, Hindu and Greek MAYA, Phcenician MoT, and Assyrian
Nin-MUK. Here the triliteral word is. first, and the monosyllabic is
last; MA being the latest form of the original Menkha. Ma, to
measure, is the earlier MAKHA (Eg. ), to measure, and MEN KAT is the
yet earlier measurer. This is shown by the Menkat vase, a type of
liquid measure; and the vase represents the sign of measure, as the
TEKHU, an instrument corresponding to our needle of the balance
(Makha), for measuring weights, in which case the vase of MENKAT
becomes the vase of M.A.
Met (Coptic) and Ment (Eg.) denote No. 10, and in the Hoopah
language MINCH-la, for No. 10, preserves the triliteral form of Men
and Ma.
In Sanskrit, MAKI signifies the twin creators, the originators of all
beings, otherwise called heaven and earth. In Chinese the beginning,
that which is primordial, is called MENG. In the Maori, the twins are
MAHAN GA. So MAHANGA, the snare, answers to MENA (i.e. Menka,
Eg.), for the collar ; and in Irish the collar, bracelet, or anything worn
on the neck or arm, is a MUINCE, a form of MANACLE or MANICJE;
in English, the MUNGER is a horse-collar. The reduced form is again
shown in MAKH (Eg.), to be ripe; the prior form in MAONGA, Maori,
to be ripe. So the MAKH, or MuK, of many languages, is MINGE,
in English Gipsy, for the womb, and MIONACRE in Gaelic for the
internal parts, whence came the expression for our common origin in
the one mould, "We were a!lmU?zg up in the same trough." MUNGE,
English for the mouth (the Maori MANGAI, mouth), deposits both
MUN and MUG for the mouth, just as MENKA becomes MENA, and
MACHA, the intermediate link being extant in Khaling, as MACHHA,
for the typical old woman or mother, which shows by the accent the
9riginal MANCHHA, who becomes the MAKE, English spouse or mate ;
MKE, Swahili, a wife; and MAKAU, Maori, a spouse.
The primeval goddess and mother of the gods is named ZIKUM, a
variant of which is Zigara. A fragment of an ancient Akkadian
poem, containing the primordial imagery of all mythology, tells of the
tree in Eridu, the celestial birthplace, which is the same tree that is the
type of source in the Egyptian mythos, from which Nupe or Hathor
pours the water of life.
'' In Eridu: a dark pine grew," and "its
1

Col. D, line 7

Neh. x. 3

'\

'

EGYPTIAN ORIGINES IN AssYRIA.

/

50 I

shrine (was) the couch of mother Zikum ; like a forest spread its
shade; there was not (any) who entered not within it. It was the
seat of the mighty, the mother, begetter of Anu. Within it also was
Tammuz." 1 ZIKUM, who is here personifjed as the one great mother,
is identical with the Egyptian SEKHEM, a name of the shrine itself.
Tammuz, called Duzi, the only one, _in A]>kadian, is born in this
shrine. In the Ritual, one form of Horus, the son, is " Har who dwells
in SEKHEM," or " Horus who dwells in the shrine," the secret, shutplace, the feminine creatory. A kind of sistrum-mirror, the symbol
of reflecting and reproducing, is also named the SEKHEM, the lookingglass being a well-known emblem of the genitrix, following the "Eye,"
called the " Mother of the Gods."
Davkina, the consort of Hea, is the goddess of the deep. She
represents the Bau, Baut, or void, personified in the Pho:nician Great
Mother Beuth, who was the goddess of Byblus, and in Buto, the Greek
form of Sekht or Pekht. The Egyptian Bau is the void, the hole of
the tomb, over which Num is said to preside. Tefnut is a form of
Pekht, the lioness-headed goddess. Tef means to drip, spit, evacuate,
menstruate; like Davkina, she is a goddess of primeval source, as
moisture, which is finally blood; hence Davkina is Damkina, and
dam is blood. So Tef (Eg.), to drop, is determined by the flower of
blood. KENA, in Assyrian, as in many other languages, denotes
the feminine abode. The first Tef, Dav, or Dam was the old Typhon.
At this point we are compelled to make another digression.
As already intimated, one object of the presentwork is to interpret
the primitive history and sociology from their reflexions in the mirror
of mythology and symbolism. The ancients preserved the past in
their own way.
A Chinese sage tells us that" Antiquity was illumined by a clear
light, of which scarcely a ray has come down to us. We think the
ancients were in darkness, only because we see them through the
thick clouds from which we have ourselves emerged. Man is a child
born at midnight; when he sees the sun rise, he thinks that yesterday
never existed." There is some truth in this ; but it is easily misconstrued, because the children, waking from their own darkness, and
finding gleams of an earlier light in the world after a while, have said
.it was direct from heaven; the light of revelation no longer vouchsafed
to them, and in their ignorance have held it to be divine and solely
the divine. Naturally interpreted, it was the starlight that precedes
the day. Nor has the light of the remotest past been lost-not one
ray of it-however ignorant we may be of the process of preservation,
any more than the rays of sunlight which were gathered up in the coaldeposits millions of' years ago for the fuel of to-day. To me it seems
that nothing has been lost, and the depths of the human consciousness
are mental mines as permanent as those of earth. But the way in
1

Records, vol, ix. 146, 147.

\
I

502

A BooK oF THE BEGINNINGs.

which the stereotyping has been effected independently of us gives

one an awful insight into the taciturnity of the Eternal.
One method of preserving the past was by giving di'fferent names
to the same things, to be used by the two sexes. The custom was
current among the North American Indians, the Kaffirs, in their
custom of HLONIPA, and the Caribs. The latter hold that each one
of them has a good spirit-attendant for, his divinity, whom he calls
!SHEIRI ; that is the divine name used by the males. But the name
used by the women for their attendant-spirits is SHEMUN, or CHEMUN.
This can be interpreted by Egyptian mythology.
The earliest deities on the monuments are the SMEN, the eight
(founded on the seven stars or seven spirits of the Great Bear and the
Dog-star) great gods in SMEN or AM-CHEMUN. The eight Smen,
who were the first determz'ners of time and period, became the eight
gods of the primitive cult, and the eight spirits in a later phase; the
seven with the manifester or Messiah-son, the Asar or Isheiri of the
male nature; otherwise the seven cows and their bull, who says (in
the Ritual), "When I am the bull of the cows, I am at the upper
parts of the heavens," z'.e. in the south. 1 They were the most ancient
gods of chaos and night. These became the "spirits " of various races
and peoples; they belonged to the worship of the genitrix, -and being
so old were afterwards degraded. Thus in Egyptian the Khemu
(Shemau) were a questionable class of spirits, and the SHEMAU are
Typhonian genii. The SMEN were Typhonian and first, and their
worship is preserved in this curious custom of the Carib women still
calling on the "SHEMUN " spirits, whilst the men call upon ISHEIRI,
a name which looks like that of the son of the mother, the Sheri,
or pubescent youth, known as Hesiri or Asar in Egypt ; Assur in
Assyria ; Arthur, in Britain ; and by other names of the son who
was his own father, when he became the husband of his mother.
The first creation and reckoning of time belonging to Smen, the
Smen as the eight, the two as mother and son, terminates with the
Deluge, called in the Hebrew version the Deluge of Noah. The
seven are represented by the seven patriarchs of one list, ending with
Lamech, who produces the triad of sons, as does Noah in the list of
ten patriarchs. The seven have .but one origin wherever found, or
whatsoever they may be called, whether the seven spirits of the Bear,
as in the Ritual; the seven Elohim, sons of God, Kabiri, Khnemu,
Hohgates, Rishis, or what not ; and in the fourth chapter of Genesis
the seven of Eve, or Ursa Major, are followed, and the eight Smen
are complete in Seth, who is the father of the Anosh, the manifester,
the Anush (Eg.), or Sut-Anup. These in one list are the predecessors
of the Deluge; and all the earliest history, sociology, and legendary
lore of mythology and typology belong to this period of time and
mode of reckoning. For example, all the earliest human transactions
1

Ch.

105.

.,

EGYPTIAN

ORIGINES IN AssYRIA.

503

in the world, related in myth and tradition, belong to the time of the
goddess of the seven stars, whose manifester was the eighth ; Sut in
the Sabean cult and Taht in the lunar. Thus, it is said by Tacitus,
" The Jews escaped from the island of Crete at the time when Saturn
(Sut, the child) was driven from his throne by Jupiter ; " which, when
interpreted, was when the worship of the son of the mother was
superseded by that of the father, the J u-pater, and men had personified the male parent in heaven. The same writer remarks, " Some say
that in the reign of Isis there was an emigration from Egypt into the
adjacent lands." The first appearance of Isis is as Hes-Taurt, the
cow-headed genitrix, who followed the hippopotamus-goddess of the
seven stars; she was the lunar genitrix, who continued the old Sabean
mother, Typhon. This identifies a time in the astronomical chronisles.
Both the star and lunar mythos were pre-solar. Further, Tacitus
reports that many considered the Jews to: be }Ethiopians, w:ho were
impelled by fear and by the hatred manifested against them to
change their settlements in the reign of king Kepheus.1 As we have
seen, Kepl:ieus was an ancient star-god, represented in a dual character by tpe constellation of that name, and by the star Cor Leonis,
and by the two lions of Egypt, or Shu and Anhar, the Moses and
Joshua of the Jews.
The primitive Chaldeans and Babylonians were known to the
Greeks by the names of Chaldeans and Kephenes. The Kephenes
were synonymous with JEthiopians. They were descended from king
Kepheus. Diccearchus says the Chaldeans were first called Kephenes
from king Kepheus. "Before (the time of) king Kepheus," says
Hellanicus, 2 "there were some Chaldees who extended beyond Babylon, as far as Choche," and Diodorus Siculus calls the Chaldees the
most ancient Babylonians, Kepheus is identified with Kt1sh, called
the begetter of Nimrod.3 Kush, as before shown, is the Egyptian
Khepsh, the north, as the hinder part; and in the planisphere Ke-
pheus is the king of JEthiopia or Kush. Thus Kush is not a person,
but a quarter, the Egyptian Khepsh, and Kepheus is its monarch.
In the Greek traditions of Kepheus and the Kephenes, Perseus
play~ a prominent part; and in the celestial allegory Perseus is the
son-in-law of Cassiopreia, queen of JEthiopia, or Khepsh (~tl), the
Khepsh and Khebm (KAm) of the beginning belonging to the oldest
genitrix, and to the north as the birthplace. Kepheus must have been
a son of the Typhonian genitrix, continued as Hathor, but he intro.
duced a new rlgime as a Male Lawgiver.
In the tenth chapter of Genesis, the black ra~::e of Ham and Kush
are placed before the Akkadians, Babylonians, and Assyrians. Nimrod, the typical progenitor of these peoples, is .the founder of Babel,
Erech, Akkad, and Kalneh. Nimrod, as affirmed by Berosus, was the
1

Histor.lib. v.

2 Stephen of Byzantium.
a Gen. x. 8.

--:-:-~-

---

A BooK oF THE BEGINNINGS.

first that ever bore the title of a shepherd king,1 and Kepheus, as
Regulus, is the shepherd-king of the heavenly flock, the star Sib-zianna,2 a name of Regulus and of Mars,: who was _also the planetary
type of Kepheus (Shu) in Egypt.
In speaking of the naming of Northern .tEthiopia in the first
chapter, it might have been pointed out that the birthplace of Bacchus
was Mount Nyssa, which, says Herodotus, is "above Egypt in
.tEthiopia." 3 N sa (Eg.) is a name of the north, like Khepsh, and of
the birthplace in the beginning, the hinder quarter; and this furnishes
another proof of the namers of Northern .tEthiopia being further
south at the time of the naming.
According to Anacreon, AITHIOP AIS, or the son of .tEthiops, was a
surname of Bacchus. .tEthiops is identical with Kush, the parent of the
.tEthiopians ; and Bacchus is a form of Shu or Kepheus, with whom we
are about to identify Nimrod and the Kephenes, who are so named
after Kepheus, the star-god. The Kepheus meant is the king of the
celestial .tEthiopia, Khepsh, the north, not a human progenitor of the
people. The name of the north is also an element in the mapping
out of the land; the Kephenes and Chaldees having been a dual form
of the ancient people of the empire, the earliest Kephenes were probably seated in the north.
The Jerusalem Taqium renders the statement of Genesis x. respecting Nimrod, the mighty hunter, by saying, "He was mighty in
hunting and in sin before the Lord ; for he was a hunter of the sons of
men, in their languages."
The dispersion of language will be shown to represent figuratively
the naming of places in the planisphere, which entered a second
phase under Kepheus or Nimrod. There can be no difficulty in
identifying Nimrod as Shu or Kepheus, Egyptian Kafi.
The eight gods ruled in Am-Smen before the lifting of-.the solar
firmament; Shu, who is pourtrayed in the act of supporting the
celestial vault, is designated the elevator of heaven. In the
Egyptian creation, Shu separated the earth and the waters in two
masses, and excited the hostility of the evil powers.4 This creative
act was afterwards attributed to Ptah in his name of "LET-THEEARTH-BE." Shu was pourtrayed as a hunter, with his dogs; but
there is more than the hunter in the Hebrew word ,l'lr, which means
properly a catcher, 5 and agrees with the Egyptian Tsat, or Sett, a
noose, to catch, to catch in and with the noose. This Sett, noose or
tie, is carried in the hand as the special type of Kepheus (Shu),
and identifies him with the Hebrew ,~'lr, rendered the hunter, but
which should be the capturer, as shown by the hieroglyphical sign.
In the Syriac, Arabic, and Septuagint versions, Nimrod is' called
the giant ; the name of Shu also signifies to extend, to elongate ; and
1
4

2 M. Oppert.
Cory's Fragments.
Maspero, Hist. Am:ienne des Peuples d'Ori'tmt, p. 62,

3
5

B. ii. 146.
Jer. xvi. 16.

\\

EGYPTIAN ORIGINES IN AssYRIA.

in the Magz'c Papyrus, Shu (Kafi) appears as a giant, the giant of
seven cubits.
Nimrod began to be a " Gibor" in the earth. Ka,fi is a name of
Shu, the Greek Kepheus. Kef (Eg.) means force, ~!light, puissance,
and Shu bears the ideograph of this might and force in the rump of
the lion on his head. He is the image of the i:l~ of Genesis, the lord
of force. This sign of force is the determinative of the word NEM,
meaning force, to force back, turn back by force, as the sun is said to
be forced along by the conducting of Shu.l Nemrut is a name found
on the monuments. There were three princes of the name of Nerorut or Nimrod in the twenty-first dynasty, one of whom was conquered
by the .tEthiopian ruler Pankhi. A Nimrod, the father of Sheshank I.,
twenty-second dynasty, is supposed to have been of Libyan race. The
name has been derived by Brugsch Bey, from Nimr-at, the son of the
leopard; but it has been overlooked that Nimr, for the leopard, is
represented in the hieroglyphics by Nem, the spotted skin. Nimr,
the Semitic name of the leopard, is written in Assyrian Ni-im-ru. In
Egyptian "ru" is the lion ; the twin-lions are the ruti, the two ru.
One of the two lions is a leopard or leopard-cat-the maneless lion.
Shu, the lion of the sun, transforms into the leopard or cat, and
becomes the lion-leoparded of heraldry. That is the Assyrian NIMRU. 2
Nem-Ru (Eg.), determined by the spotted skin, is the leoparded-lion.
Also Nero means the second, and Nem-ru is the second lion of the
leopard-cat type. The Nim-ru, then, is the leopard named as the
second lion; the second of the twin Ruti is Nem-Ruti. In Arabic
NIMARAT is the plural or dual form of the leopard's name, corresponding to NEMRUTI. Shu, as Anhar, or Kepheus with the Khept
sign of Nem carried on his head, is the Nem-ruti, the second, the
leopard of the two lions or Mau; whence the name of Nimrod
may be derived as Egyptian. When the Osirian in the Ritual 8
exclaims, "I am the two lion (or dawn) gods, the SECOND of the sun,
Tum in the lower country," that is equivalent to his saying, in this
very sense," I am Nimrod." Nem is the second (the spotted skin),
the twin-lions are the Ruti, and Anhar in this character is the Nerorut or Nimrod.
Another meeting-point between Shu and Nimrod can be found in
the statement of the Paschal Chronz'cle, 4 where .the Mysians are said
to be descended from Nimrod; "Nebrod, the huntsman and giant,
from whom came the Mysians." Lydia formed a part of the same
kingdom of Pergamos as Mysia. Mysia bears the name of Mashu,
and ~ydia of the Ludi or Ruti. This will explain why names of the
mythical monarchs, Nimrod and Assur, have not been discovered on
the bricks of the cities assigned to them. They were characters, personifications, not persons, ~belonging to the heavens, and therefore
1

Rit. ca. xvii.

Ch. xxxviii.

2
4

R#. ch. xvii.

Vol. i. p. 50.

.,
!

l
A

so6

BooK oF THE

BEGINNINGs.

divinities. Hence, while their names remained as human or ethnic

~itles, the real characters were continued as gods under other names.
Although they work without the present clue to his mythological
nature, Assyriologists have asserted that Amarud, Marduk, and Silikmulu-khi are names or titles of Nimrod. Among other names of the
god Marduk, Amarud, or Nimrod collected by Norris, is that of Su,1
the equivalent of Shu in Egyptian. Shu has the meaning of light, and
the god Shu is also called the light of the sun; he was the lamp of
Ra that showed the position of the invisible sun. Light, splendour,
the brilliant, is a meaning assigned to AM-AR (Akk.); so AM (Eg.) is
splendour and light. Mar signifies the youthful, splendid, the Red ; a
name especially applicable to Mars, and to that planet only, which was
assigned to Shu as his planetary type. For it should be explained
that when the length of the planetary cycles w~s made out new
names were created. But the new phenomena were also assigned
to the more ancient divinities. In this way the genitrix of the
seven stars was made the lunar goddess as Hes-taurt (Ishtar), and
Venus was assigned to her in the two characters called the two
divine sisters, Venus below and Venus above the horizon, by
which the two truths and aspects of the motherhood were likewise
expressed. Thus the types of the Great Mother were Ursa Major,
the Moon and Venus. Mars was given to Shu (Kepheus); Jupiter to
the dual parent who had been the earlier son of a dual nature,-in
Egypt Ptah ; Mercury denotes a Sabean form of Taht, and Saturn is
the planet of Sut. Assyriologists who identify Marduk with Jupiter,
and Jup.iter with Nimrod, are entirely wrong. Mar, the Red, is Mars.
The Mar in Marduk, and Amar in Amarud, no doubt represent the
Egyptian MAHARU, the youth, the young hero, the warrior who was
Mars as the planetary type, and Nimrod (Kepheus-Shu), as the hunter,
the shepherd, the lawgiver and king of Kush.
Merodach, at Babylon, is described by Diodorus as represented by
a figure that was '' standing and walking." This is the portrait of
Anhar (Kepheus), who is depicted in a marching attitude, with the
noose-sign of capture in his hand. The same character is given to the
god called Silik-mulu-khi, who says of himself, "I am he who
marches before Hea ; I am the warrior, the eldest son of Hea, his
messenger." 2 The god Marduk, the marcher, is found to be accompanied by four dogs. It is said, on one of the mythological tablets,
" The god Ukkalu, the god Akkumu, the god Iksuda, and the god
Iltebu, are the four names of the dogs qf Marduk." 8 The ''dogs of
Shu," the "dogs following Shu," the "Punishers of Shu," are to
be found in the Ritual, although the number is not given ; these are
the dogs that hunt with the Capturer. The "dogs following Shu"
Assyn'an Dictionary, p. 853.
-W. A. I. 4, pl. 30, 3; Ckaldean Magic, p. 190, Eng. Tr.
a Bib. Arch. vol. ii. part ii. p. 245
1

,.
/

EGYPTIAN ORIGINES IN AssYRIA.

'

apparently implies the legend of Actceon, who was tom in pieces by

his own dogs ; and in the story of " Ishtar and Izdubar," 1 the goddess
is charged with loving the "king of the land," and with transforming
him into a leopard, whereupon his own dogs tore him piecemeal.
Kepheus was the king of Kush, and as Shu he was the lion-god
who made his transformation into the leopard-cat-a change here
attributed to the sorceries of Ishtar.
Silik-mulu-khi is the messenger of Hea, who revealed to man the
will and knowledge of the god. He is called the "Great lord of the
country, king of the countries, eldest son of Hea, who bringest back
(into their periodical movements) heaven and earth. Thou art the
favourable Giant: to thee is the sublime bank of the pit of the ocean." 2
Exactly the same change of charact~r'takes place with Nimrod,Amarud,
or Marduk as with the ancient star-god Shu in Egyptian mythology,
where he who was a far earlier god than Ra becomes the son of the
sun-god as Shu-si-Ra in a later creation, called by the name of Ra.
So Marduk and Silik-mulu-khi, two forms of Nimrod, are each represented as being the son of Hea after the establishment of the solar
.
triad of Hea, Bel, and Anu.
It must have been a curious discovery when men found out and
individualized the fatherhood on earth, and this- fact is reflected in the
setting up of the fatherhood in heaven, which was for the first time
established under the solar regime; and the father was Atum in
Egypt, Hea in Assyria, or Abraham in Israel. After which, the
earlier god, who originated as the child of the mother, is called the son
of the father. When Ra, the sun, had become the father of the gods,
the fatherhood was extended to the past. He is then said to
" Create his name as lord of all the gods; " the name being identical
with the sonship as a type of manifestation. They made much of
this discovery or individualization of the male parentage by which
they had found the father in heaven, whom they enthroned above the
ancient genitrix until the name, the Renn, the child of both, came to
supersede the father and mother in the later stage of theology.
In the Assyrian mythology the "supreme name" is a secret with
:which Hea alone, the divine father, is acquainted. He says to his
phantom messenger whom he sends to Hades for the release of Ishtar,
"Awe her (Nin-ki-gal) with the NAME." "Silik-mulu-khi, as the son
of Hc;:a, is his NAME." Hence the magical incantations represent Hea
as teaching the NAME to 'his son ; but it is unuttered, because he and the
name are synonymous. And the reason why this secret of the name
rests with Hea is bec~use he impersonates the divine fatherhood. Ra
is described as the god who covers his limbs with riames. This
doctrine is echoed in the Divine Pymander. "For this reason he
hath all names, because he is the one father ; and therefore he hath
1
2

Col.

2,

14-17.

"Akkadian Hymn," Lenormant, Ckaldean Magic, p. 193

..

..

-----~--------

-----:---

-------- -:--

------,.-~.
-~l
(,

A BooK

so8

oF THE BEGINNINGS.

no name, because he is the father." 1 The name was the manifester; ,

the Anosh, the son ; hence the manife~tations were identical with the
names. We see the way toward this doctrine of the fatherhood in
the self-effacement of the father at the birth of his son, and the sinking
of his own personal name in -that of the son ; the doctrine of Smen
(Eg.), or the setting up of the son in place of the father.
The supreme secret taught by Hea, the god of learning, to his son,
when he makes his appeal to his father, is called "the Number."
Numbers were a mode of invocation and conjuration. Amongst
these, Seven is pre-eminent. But there is a secret in Egyptian,
connected with the origin of numbers and reckoning ; with the
two hands and with the ten moons of gestation. No. 10 is likewise
related to the son, possibly on account of the ten. moons of gestation.
Har, the name of the son of the mother, has been found to mean
No. 10 in Egyptian; and the type-name of the son of the mother,
as .Assur or Ashar, also stands for No. 10, as ASAR in Hebrew;
ASHAR, Arabic ; SAR, Syriac ; ASSER, Gafat ; ASHUR, Tigre;
ASSIR, H urur ; ASSUR, Arkiko ; ASHIRI, Kaffa.
Khemt, the Egyptian name for No. 3, has also been found with the
value of No. 10. To be KHEMT is to attain adultship and become the
.hommefait, the sherau of thirty years, or thrice ten. Har and Khemt
for No. 10 thus meet in the son, who was called Khem-Horus on
attaining maturity, as the pubescent virile god in the character of the
begetter. The son, therefore, represented the NUMBER as he did
the NAME. He was the repeater, and the number ten is the type of
repetition and r~newal.
In his "Sectet Sermon on the Mount of Regeneration," Hermes
tells his son Tat that" The Number Ten, 0 son, is the begotten of
souls ; life and light are united where the number of unity is born of
the spirit. Therefore, according to reason, unity hath the number
of ten, and the number of ten hath unity." 2
In the Chaldean Kabala the gods are each designated by a number,
in a series that rang~s from one to sixty. A tablet in the library of
Nineveh gives a list of the chief gods, together with the mystical
number of each. The subject will be discussed in the "Typology
of Number." The same system was extant in Egypt, where Taht
is the lord of the No. 8, and Shu, or Su, bears the name of the
No. 5, and Aft of .the No. 4 The later name and number are
founded on the four quarters. Each was established in phenomena
as these were mastered and personified. Tlie Tat emblem, designed
by Taht and given to Ptah, is an image of the four quarters. The fourlegged hippopotamus and the couch were likewise types of Apt and
the four quarters ; also the stone hewn four-square. When they added
the upper and lower heaven to the four cardinal points the cube was
adopted as the six-sided type of support for the foundation of things,
1

B. v. 34

Divine Pymander, b. vii. 51, 52, Everard.

.,
,.

'

EGYPTIAN ORIGINES IN AssYRIA.

as the Tat was the type of the four quarters. The Egyptian Ses
for No. 6, supplies the Assyrian Sos, and the six-sided block or
cube is a Ses. As an emblem of supporting and maintaining power,
this also becomes a Seser, following that of the head and backbone of
the same name. Now Anu, when raised to the supreme seat, is called
the god One, the god whose number is one; and yet he is at_ the same
time identified 'Yith the No. 6, as the sign of the single stroke also
stands for the Sos cycle of sixty years. The formula of the Templars
in their worship of Mete was, that the root of the divinity was one and
seven. That of Anu was one and six. The sole foundation for one
and seven is the Great Bear. The foundation of the fourfold one is
that of the four quarters; and of the six-one, the cube of the heavens,
the Seser. Anu was designated the Sesru, the founder and sustainer,
when the heavens were formed according to the cube-block of the
stone building, when the upper and lower heavens were added to
south, north, east, and west, and a luni-solar month was formed
with six divisions of five days each. The ancient mysteries are very
simple in their nature, when understood ; our ignorance has made
them appear profound, whereas they are only profoundly simple.
As with the gods and the phenomena which they typify, so is it
with the localities, scenery, and imagery of the other world ; the world
of the astronomical allegory rendered eschatologically, divided into
the upper and the nether halves, which range in one reckoning from
solstice to solstice, -these having once been the long and the short of
it all,-or from equinox to equinox.
TIAMAT, the personification of primordial source as the water of
the abyss, is the same as the T AVTHE of Damascus and the THAVATH- Omoroka of Berosus, the name being identical through the
permutation of M and v. TAVTHE is the same word as the Hebrew
TOPHET, the place of the dead and unclean things represented by the
valley of Hinnom. But the first TOPHET, or TAVTHE, was the hell
of waters, and with this agrees the Hebrew l:lli1J:\ (Tahvm) for the deep,l
which, at the time of the Deluge, was depicted as bursting forth with
its overwhelming waters and reproducing chaos. T AHVM, as a plural
form, is the equivalent of Tepht (Eg.), the lower Tep or primal point
of commencement. Tepht is identical with the Seven Provinces of
Dyved that were submerged by the Deluge, the cause of which is
thus addressed :-" Seithenin, stand thou forth and behold the billowy
rows. The sea has co~ered the plain of Gwydneu." 2 The TEPHT is
still extant in DEPT-ford on the Thames. TIAMAT, TAVTHE, TOPHET,
T AHVM, and DYVED are all one, and the original is the TEPHT (Eg.),
the abyss, cave, hole of source, the entrance called a door, a valve,
and the hole of a snake. This was the passage of the lower heaven
, first figured as the earth when it was not yet known that the earth
was a globe ; hence the hole of the worm and the snake; the mud of
1

Gen. vii.

II.

Black Book of Caermarthen, 38 ; Skene, ii. 302.

510

A BooK OF THE BEGINNINGs.

the eel; the baut of the grave; the waters of the Tebt (Topht), the
hippopotamus-type of the genitrix before the stars, the moon, and
sun could be imaged as passing through a void of clear space below
corresponding to the vault above.
The Assyrian Beth-zida, or Tzida, the temple of life, repeats the
Egyptian TES, or TsUI-TA, the deep, the abyss of all beginning,
the place of the waters. Tes (Eg.), the very self, the concealed, indwelling, enveloped soul of self, becomes the Assyrian Tzi for the
inhering spirit of life, and as locality the TSUITA is equivalent to
TZIDA. ZUGE is the name of the "Void of procreative Nature," i.e.
the uterus of creation. This, in Egyptian SEKHA, a shrine, a gate,
was worn down to Sesh, the place of opening and issuing forth ; the
nest, the lotus, the house of preparation (Sesht), the secret place of
mystery, ferment, combustion, and generative power in general. Sesht
. means Alcohol, a first form of spirit. As Saakh it denotes a spirit of
illumination and enlightening or inspiring influence. Egyptian_ will
people the Assyrian void with tangible meanings.
The Zuge or Sekha is personified as Zikum, under the tree-type of
the producer. The SAQAMAH (ncp~), in Hebrew, identifies the Tree
of ZIKUM with the SYCAMORE or SYCAMINE, in which the type
passes by name into English. The SAGUMA, in the African Gura, 'is
a house; the SKEMMA, Icelandic, a store-house. The tree-shrine of
Zikum, in Eridu, like the Egyptian tree of life, the ash, in the pool
of Persea, also stooq in the pool of the Two Waters of the waterer
as Hea. Here was the place of new birth fpr the sun every spring,
in Eridu. The birthplace and place of new birth is also called the
Meskhen. Para is likewise a name of the abode of birth, the Pa,
house of Ra. The whole of this scenery is crowded into a line
found on one of the cones-the seed-symbol:
t
In the inscription 'of Rim-Agu, he is denominated "lord of BitPARRA, MIZKEN of ancient Eridu," 1 who keeps the religious festivals.
He is lord of the solar house in Para, the place of new birth in
Eridu, that is of the terrestrial copy of the imagery set in the
heavens by the Egyptians, the MIZKEN or MESKHEN being a type
equivalent to the producing tree, the shrine or womb of the great
mother herself, who brought forth in Eridu as Zikum.
The "PAL-BI-RI," or the temple of the great gods, built in the
beginning, was a title of the city of Assur. 2 This Mr. Smith did
not understand. It is t!J.e primitive Pal or Par. in the hieroglyphics
the ideographic house of the SU!J is the Par, phonetic Pa, the birthplace. Pa-ra was the sacred name of Heliopolis. The Pa was a
palace, and the first palac~ and PARadise was the PAL or Par which, in
Akkadian, is the sexual part of woman, the Egyptian PAR; PIR,
Gond, sexual part, belly ; PER, English Gipsy, belly; PoR, Armenian; BAR, Hungarian; PRUT, Malay; BAYAR, Canarese, for the belly
1

Records of the Past, vol. v. 65.

Smith, Chaldean Genesis, p. 68.

-1;

l'i"

EGYPTIAN ORIGINES IN ASSYRIA.

,.-

5II

or womb; Irish, BRU, the womb, as the abode of birth. From this
Pi or Pal comes the Palat (Ass.), the family and the race. The temple
of the god Assur, and of the great gods, built in the beginning, is
also found in the Fijian BURE, the god's house and name of a
temple. It is noticeable too that the Assyrian PALU, a life or lifetime,
is paralleled by the Fijian BULA, for life and to live.
The Assyrian " Happy Fields" are the same as the Egyptian
Elysium of the Aahru. The " Land of the silver sky" is one with
the upper heaven typified by the Hut, the white silver crown; the
summit of this region was at the place of the summer solstice, where
the eye was full at midsummer, and the spirit is at peace in the abode
of the blessed. The nether-world not only includes the same scenery
as the Egyptian, together with the great hall of justice; it.is likewise
described in the same terms, in the descent of Ishtar into Hades,
or Bit-Edi, which is also designated the "house of no return," "the
house men enter but cannot leave, the road men go but cannot
return." 1 In the solemn festal hymn of the Egyptians, which is
probably alluded to by Herodotus,2_ it is written, "Ye go to the place
whence they (the dead) return not; feast in tranquillity, seeing that
there is no one who carries away his goods with him. Yea, behold,
none who goes thitHer comes back again." 8
The land of no-return is spoken of in the Song of the Harper. 4 Bit- Edi answers to the Egyptian Aati, the place ofsouls in the hinder
quarter, the Hades, the name of which is derived from Kheft. The
Assyrian Hades is called Edi or BIT-EDI, the house of assembly. The
Egyptian AA-T is the original of the Greek Hades and Russian AD,
the place of spirits. The AA-T denotes an abode of souls. There is
also a region, in the Assyrian underworld, corresponding to the seven
provinces of Dyved, the seven caves, the seven islands, and other forms
of the seven found in the eschatological Netherlands.
In one of the cuneiform texts the seven gates of Hades are spoken
of as the seven doors (daltz) of the underworld. 5 So the house of
Osiris, in the Hades of the Egyptian Ritual, contains seven halls and ,
seven staircases.6 Seven walls encircle a central place as the heart
of all. The seven, with the centre, correspond to the region of the
eight, SMEN or SESENNU, in the Ritual-the seven, with Sut orTaht as
the eighth, for their manifester. This is the Terui, circumference, and
the Troy of the British and Greek mythos. At the centre is placed
the palace of justice, in which the judge of the dead sits on his throne
to deliver judgment and execute justice. This _is the palace of Nin-kigal, the great goddess of Justice, who in this character equates with
Ma, the Egyptian goddess of Truth and Justice, to whom the Hall
of the dual Truth is assigned. In this place of the Hall of the Two
Col. 1.
a Records of tke Past, vol. iv. 117.
5 Trans. Soc. Bib. Arck. voL iv. part ii. p. 293

4
6

B. ii. 78.
Ibid. vol. vi. p.
Ch. cxlvi.

130.

\
512

A BooK oF THE BEGINNINGS.

Truths was the Pool of the Two Truths, Shuma, otherwise called
the Pool of Persea (the Tree of Life), from which the water of life
welled forth. So in the Assyrian locality' of the judgment hall at the
centre of the seven circles arose the stream of the water of life,l
which in another phase was accounted the water of death.
. "BIT-ANNA" is frequently referred to in the Inscriptions, but
whether Anna should be read god or goddess has not been always
determined.
A " shrine of Anna was built ori the mound near
Bit-Ziba, and dedicated to the moon-god, Sin, as his temple-BIT-TIANNA, his temple." 2 M. Oppert renders this the "Temple of the
Assizes of Oannes." A; temple of the Assizes would be the judgment
hall of the Egyptian Annu. Bit-ti rendered by Egyptian is the
double house, that is the hall of the two truths and of the Assizes.
Anna, as Annu, is a place here, not a person; neither the gracious
goddess nor the Fish-Man, but the region of the Hall of the Two
Truths, the judgment hall where the Assizes took place, and the moongod as An, a form of Taht, registered the dooms of the righteous
and the rejected. Bit-ti-anna, the temple dedicated to Sin, is in
accordance with the dual house in Annu as the lunar type. There
were three types-the solar, lunar and stellar, or Heliopolis, Hermopolis, and the double holy house of Anup the star-god, one of whose
image!3 is the wolf, Sab, Assyrian Zibi ;. and Bit-ti-anna was on the
mound near Bit-ziba, 3 just as .in the Ritual and in the zodiac the
double holy house of Anup, in Abti, is found next to the Hall of
Two Truths in Annu. Apparently the two houses are the same below
as those that were figured by the Egyptians in the heaven above.
The parent language will show us that the mime of Babylon does
not merely mean the gate of God. It is true the gate became a sign
of enclosing, and thus of an enclosure ; but Bab, the gate, is in too
late a sense. The Egyptian shows us an earlier meaning in Bab, to
turn, circle, go round, revolve in a circle, the names of a whirlpool and
a whirlwind; Baba, a collar, a chain, a hole; Bubu, drops and beads,
which are round ; Baba, the Great Bear, the revolving constellation.
Bebr is the Egyptian for Babel. The Babels were round towers ; and
the city of Babylon, like all the olden places, was round, walled round,
as vi'e say. Bab-ili was not only the gate of the gods, it was a circle,
a Kar, as its Egyptian name of Kar, Hebrew Kir, implies. According to the customary way of writing the name as Bab-il-Ra,4 ~t was at
one time the circle of the sun-god, although the solar cult was not
primary, and Babili, the circle of the gods, was the earlier appellative.
Bab, as the circle, is corroborated by the name of the Bibbu, given
to sailors and to the seven Lubat, the planets, the revolvers, or gods
of the orbit. Babylon below was a copy of the circle above. The
1

2
4

Boscawen, Bib. Arch. vol: iv. part ii. p.

E.l. H. iv. 63; Norris, iii. xosr.
Norris, Diet. vol. iii. p. 946.

291.
3

Ins. OJ Neburlt. col. 4, 6o-64.

......

EGYPTIAN ORIGINES IN AssYRIA.

513

same r.oot enters into Byblus,- of which we are told, "After these .
events K ronus buz"lds a wall round about his habitation, and founds
Byblus, the first city in Ph<:enicia ; " 1 which shows that Byblus was
founded on the circle. The Bab was as ancient as the circular
mounds. Another syllable KA, as in KA-Dimirra, is rendered Gate
of God. But the KA is the mouth, as the door of the body, the
Egyptian KHA and KEP, the uterus and emaning mouth. The gate
of the goddess or mother is the primary sense, verifiable in nature.
E-KI, an ancient name of Babylon, means the mound-city, or
more literally the habitation of the hollow mound, which relates it to
the circular type of the mound-builders, who began with the earth
and ended with brick and stone ; the mount with the CEFN or cave
in it being a still earlier 'form of the E-KI, and the swelling gestator,
the first great house, the earliest. The Elamite and Hebrew GAN,
signifying an enclosure, is the Egyptian Khan, earlier Cefn, Gophen,
Kafn, or Kivan, and Khent (Eg.) withJhe feminine terminal.
The oldest name of Babylon is the Akkadian TINTIR, which has
no known equivalent. In Egyptian Ten is the elevated seat, the throne,
and Teru denotes the c~rcumference, the circle, the Troy, a form of
Sesun, the region of the eight gods. TEN-TERU reads the Throne
of this circle or circumference, the type of Am-Smen. From this we
derive the Tentyris or Denderah of Egypt as identical with Tentir or
Babylon. Ten-Teru is literally the seat of the Troy-circle, that of the
Great Bear and Dog-star, the eight 'stars, who became the seven great
gods with Assur in Assyria. Denderah was the gn~at seat of Hathor,
the lunar form of the genitrix, whose number eight associates her
with the eight gods. The seat and circle were the same in Tentir as
in Tentyris, and both were the circles of time, one type of which was
the Babel-tower of seven stages with the seat at the top, corresponding
to the seven-circled enclosure of the British Troy pourtrayed on the
stones, which was extant before the building of Trinovantum.
Ka-Dingira, an Akkadian name of Bab-ili or Bab-ilani, is also extant in Africa as TENKUR (in the JEthiopic inscription of Nastosenen),
better known as Dongolah. Kir or Karis equivalent to Teru, for the
circle; Kar (Ass,) being a fortress,-to be walled round. Thus Ten
Kur or Dingira is also the seat in the circle, the circular seai:,
synonymous with the Bab of El, the circle of the gods, the Bab-ilu
or Babylon, which is the equivalent of Bah-Ilium, Ilium and Troas
being interchangeable names of Troy, where the seat of the circle
was Mount Ida or Kheft. The first forms of the Great Mother as
of the circle or PLEROMA of eight gods was Stellar. The second,
with Hathor as genitrix was Lunar; and TINGAL the name of the
moon in Tamul, TINGALU, in Tulu and Canarese, represent the
Egyptian or lEthiopic TENKUR and Akkadian DINGIRA.
In
Egyptian TEN is the half-moon, the fortnight, and KAR denotes
1

VOL.

II,

Sanchoniathon, Euseb. Pra!p. Evang. b. i. ch. vi. _

L L

1
~-

A BooK oF THE BEGINNINGS.

orbit or course. In this, the lunar stage, the circle would be that
of the double or divided lunation represented by ISHTAR as "Goddess
Fifteen," and the eight gods in Sesennu who f<;>llowed the eight of
Am-Smen.
In. the inscription of Sennacherib, the king in speaking of his fourth
campaign says, '' On my return, Assur-nadin-sumi, my_ eldest son
brought up at my knees, I seated upon the throne of his kingdom;
all the land of LESHAN and Akkad I entrusted to him." 1 Leshan and
Akkad are also referred to in the inscription on Bellino's cylinder
(14). Apparently the old names are coupled together, as Leshan and
Akkad for Sumeri and Akkad. In this naming, the Sumerian folktitle is related in some way to the language, and the ideographic
group expresses the language of some thing or act. M. Oppert reads
it, -the "language of worship." M. Lenormant renders it the " language
of those sitting," from a sign having the meaning of to put, to place,
intransitively to sit. A better term is still in use for the "squatters;"
to be placed, to sit, to squat, opposed to Nomadic. We have now
to seek for the meeting-point of the language of the squatters and
the name of the Sumeri.
The laws of language tend to show us that the so-called Semitic
origines are Kamitic, ana we have to take that step backwards which
language took forwards when the K of Kam was transformed into
the S of Sam, and the Kamite became known as the Semite or
Sumerian. The race of Kam had passed out of the Nomadic condition in Egypt if nowhere else in Africa, before the KA sign was
modified into the SA. The phonetic S was not extant at the time
the Maori migrated from the common centre, but it was when the
Akkadians branched off from the parent stock; and, but for the
evolution of the SA from KA, there would have been no Semite or
Sumeri. The tip of the crocodile's tail is the sign of KAM, black.
This is found to read SAM in later language. 2 Also SAM as well
as KAM must have continued to signify black, for SMAT is to
blacken the eyebrow with stibium, and SAM is total darkness.
One meaning of Sam (Eg.) is to remain in a place and dwell, or to
settle in one locality; and SAM, to assemble, flock together, herd,
and form guilds, as did the Egyptian fishermen, called the SAMI.
The SAMAT are the common multitude, the Semites in a primal
sense. SAM, to dwell, be located, fixed, has also the form Skarn, to
remain, dwell, make a full stop. And Skarn only adds the S, for the
person, any one, signified by Kam : thus in Egyptian SAM or SEM has
two earlier forms in KAM and SKAM. Kam has the same meaning
of remaining, dwelling, camping, as Sam and Skarn. Sam can be
traced back to Kam; the Samite is the Kamite in the second stage,
and the language of the squatters, the earliest settlers, is that of the
1

Col. 3, lines 64, 65.

Sharpe, Eg. Inscrip.

242.

EGYPTIAN

ORIGINES

IN AssYRIA.

Sumeri, as the people who first stayed, remained, settled, in the

Sumerian land.
The Semitic name has its parallel in a title of the Egyptian lion-gods
in the solar and second stage, when they had become the servants of
the sun-they who had existed before the solar god was born. The
SEM or SEMS is a title of the lion-gods relating to their secondary status
as ministers of the sun. In this stage they are equinoctial gods of
the horizon and of' the east and west. SEM is also a name of the
double solar plumes belonging to the sun of the east and west. The
Khept sign then placed on the head of Anhar is that of the hinderpart west, he who had represented the north and south as the king
of Khepsh and as Regulus the lawgiver.
"The sons of Kam were Kush, Mitzraim, Phut, and Kanaan, and
Kush begat Nimrod, and the beginning of his kingdom was Babel,
Erekh, Akkad, and Kalneh in the land of Shinar." 1 As the letters N
and M are contin.ually equivalents, Shinar and Sumir are possibly
interchangeable names for the same country. Shinar is the total land
of the four cities, and, in Egyptian, Sem and Shen have the same
meaning of two or twin. Shen is two or double. Sem is the double
plume, the circle, the twin-total of the heaven divided at first as
the north and south. In this sense Sumeri would be synonymous
with Shen-gar, the twin-circle. Later the twin-land, the land of the
two streams, or the double land of north and south, would be added
to, as Sumir with Akkad, and finally become Sumir and Akkad ;
Sumir remaining the land of the settlers and the people of the
original tongue, the land that was again divided into the four quarters,
represented by the four typical cities which constituted the Tetrapolis
of Nimrod.
The imagery can be best read in heaven first.
The sons of
Japheth are seven in number; the sons of Gomer and Javan form a
second seven. These belong to the circle of the seven stars. The
sons of Ham are four. These correspond to the four quarters in the
heaven above, which had their likeness in .l.Ethiopia, Egypt, Lybia,
and Canaan, with Kam (Khebma) and Japhet (Khept) beyond all.
Then we are told that Nimrod became a Gibor in the earth. In
Egyptian, the KEB is a Lord of the corner, and the four Lords or
Genii are the Keb-ari or Kab-ari. Nimrod became one of these.
The same meaning enters into the Hebrew Gibul, to bound as with a
border, coast, or other limit. The plural Gubulim, Phrenician, denotes
the quarter or quarters. Nimrod. became one of the four KUBUR
which king Sargon had imaged in front of the four celestial regions or
four quarters. The earliest figure of the four quarters is the fourfold
Apt ; the later form of Khebt. These four were typified by the
hippopotamus, lion, crocodile and monkey, the four corners of Khepsh
or the Bear. Next followed .the four quarters of Nimrod, probably
1

Gen. x. 6- IC:.O
L L 2

SI6

BooK oF THE

BEGINNINGS.

marked for us by the great stars Regulus, Antares, Fomalhaut,

and Aldebaran.
Persian legends relate how Nimrod formed the project of being
borne up to heaven by four immense birds, called Ker-Kes, in an
ark or coffer. In Egyptian, KER is the claw, and means to seize
with the claw, lay hold, embrace : KHES signifies to found, build,
and construct. The Ker-Kes would thus denote the bird-shaped
type of the circle-founder, a form of whom is personified in the
Hindu Garuda.
The ark or coffer is an image of the four corners, the earliest
being that of the Great Bear. This was represented as the coffin
of Osiris ; and the four Genii, human-headed, ape-headed, jackalheaded, and bird-headed, stood at the four corners of it, these being
four of the seven spirits in Ursa Major. The primitive Ark was that
of the goddess who united in herself the four types which are the
originals of all the fours belonging to the four cardinal points.
It is noticeable that the bird is not included in her quaternity. Yet
there came a time when the bird was introduced, and this apparently
by Anhar (Nimrod) as god of the four corners. Anhar is depicted
in the human form, also as the lion and the monkey (Kafi), whilst his
name of Shu signifies the feather which stands for the bird. The
bird as the winged type would take the lead in lifting up the ark
in which Nimrod was to be borne aloft; hence the four immense birds,
or Ker-Kes, that carried the ark. Shu carries in his hand the arksign in the noose or tie which had previousiy belonged to the ancient
mother.
Nimrod of the four quarters answers to a Semite derivation of his
name. Nem of the Ruti, the leopard of the twin-lions, was the Nimrod of the two divisions, north and south, Kepheus and Regulus; but
in the later form, and in both Hebrew and Assyrian, the leopard is
Nimr, and, as already shown, the terminal n~ (uth)-later ,~~repre
sents the Egyptian FUT for the four quarters, as in Kanphoth, and
Nimr-oth is the leopard of the four quarters, the later d-sound being
unknown in the hieroglyphics.
Anhar-Nimrod, the great Gibor, the elevator of the heaven founded
on the four corners, became the angel Gabriel. The Mahometan
legends call him the chief of four favoured angels and the spirit of
truth. The feather of Truth belongs to (Ma) Shu. In the.legends of the
middle ages Gabriel is the second of the seven great spirits who stand
before the throne of God ; and in the Ritual the ape-headed Kapi or
Kafi is the second of the seven great spirits, and the Kafi is a type
of Shu-Anhar.. This is the original of Nimrod, chief of the four
Kabirs or corner-keepers, whose Tetrapolis above was the model of
his Tetrapolis in the Plain of Shinar.
In like manner, tradition asserts that the city of JOPPA was built by
Kepheus, king of the .tEthiopians, and was his seat before the deluge.

EGYPTIAN ORIGINES IN ASSYRIA.

Joppa is the modified 1 form of Keppa; PA(Eg.) is the city, and KAFI
(Eg.) is Kepheus or Shu. This marks a stage in naming from the
astral mythology, with many applications to places lying north.
In Arabic and Hebrew legends 350 kings are said to sit before
Nimrod to serve him, and this number, with the four Genii of his
Tetrapolis added, would represent the number of days in a lunar year.
In another version the kings that appear as his ministers are said to be
365 ; the number of days in the solar year without the quarter of a
day being added. 2 The traditions of Nimrod also mention a period of
400 years during which he suffered in consequence of his having made
war on Abraham, and insolently boasted that he was the lord of an.s
The death of Nimrod is dated, in a Syrian calendar,4 the 8th of the
month Tammuz, and on the 17th of the same month the Jews kept
their fast or festival in memory of the first tablets of the law which
were broken by Moses on Sinai, i.e. in both cases when the solar year
was established with the beginning at the time of the summer solstice,
and the spring equin,ox occurred in the sign of the R!J.m.
The Hebrew form of the word .,11~~. with the ayin hard, implies the
earlier spelling as Shingar or Shinkar. Kar (Eg.) is a land, district,
or country, determined by the dual hill; Shen or Sen being two, Shenkar would be the double land, corresponding to the twin-total found
in Sem. The country of SINKAR, coupled with that of Assur, is
mentioned on Egyptian monuments of the eighteenth dynasty, which
agrees with the Singara of Ptolemy and other of the Greek writers.
Sen-kar or Shen:-kar then is named and known in Egyptian, where it
means the double land, with. the additional application of Kar, the
circle; and the naming would be in accordance with the mapping-out
of the celestial lands by north. and south; as in Mitzraim or Khebti,
the dual Kheb. Shin-kar was the dual land that Nimrod subdivided
into the four quarters on which his kingdom was founded, and the name
lives on in Senkerah.
A title of the kings of the ancient Chaldean empire was UNGAL
KIENGI Ki AKKAD: king of Kiengi with Akkad. The meaning of
Kiengi has exercised Assyriologists. M. Lenormant sees in it the
country as PLAIN, opposed to Akkad as MOUNTAIN-an expression
to be paralleled with that of SuMERI U AKKADI in Assyrian
inscriptions. KIENGI or KING! is an Akkadian word, rendered in
Assyrian by Matuv, the country. In Swahili, IN CHI means the country ;
INIKU, in the African Opanda, and ENIKU in Igu, mean a forest
district, or the bush. In Murundo, EANGA is a farm; HEANG (Chinese),
a village; YUNG (Chinese), a wall for defence, a little city. It is a
most ancient, primitive, and widespread title, found in the Assyrian
NAGU for a district; ONCO (Portuguese), a hill; YANG (Chinese), a.
1

2
8

Pliny, v. 14. Solin, xxxiv. I.

Jellinek, Betk kam-mtarask, V. xi., Vienna, 1873.
D'Herbelot, Bib!. On'ent. Nimrod.; also Hyde..

Genesis, xv. 7

A BooK OF THE BEGINNINGS.

sr8

deep recess in the hills ; CNOC (Irish), a hill; Chinese, CHUNG, KING,
CHANG, or HEANG, a hill; KUANKU, African Mandingo, a mountain ;
KONGKU, Lohorong, a mountain. The first builder of a city in the
Hebrew Genesis, CHANOKH (';J,)M), has a kindred name. It has already
been quoted as a type-name for the circles of the dead : the YINGE
(Chinese), a circle. CINGO, in Latin, is to environ, engirdle round;
ANK (Eg.), to clasp round; ANHU (Eg.), to envelope, surround, girdle,
encircle. But there is another ANKH, as in the English Hank, a body
of people confederated, and this in Egyptian signifies the natives,
aborigines, or those who are indigenous to the district or country.
Now KI itself denotes the country, land, locality; and Ankh (Eg.)
means the native of a district. The perfect word is found in the Maori,
KAINGA, an encampment, bivouac, place of abode, country, and home.
When Nimrod went forth, and the Kushite migration occurred, it
was made into the land of Singar, not primarily into Akkad ; and the
first-named beginning of the Kushite kingdom was Babel, which, so
far as it goes, identifies Babylon. KIENGI, the country of the natives,
the district of the ancestral race, the motherland, is the equivalent of
Sumeri or Sameri, the country of the first settlers, squatters, or
colonists from the land of Kush. Sameri and Skameri commence,
ethnologically as well as philologically, as the Kameri, who were therefore a branch of the black race from Africa.
The Semite came from the Kainite; and the Kamite was the created
(Kam, to create) race from Khebma, the most ~ancient genitrix in
mythology.
Assyriologists are accustomed at present to look to Akkad as
earlier than Babylonia, whereas the titles of KIENGI Ki AKKAD,
SUMERI U AKKADI, MAT SUMERI U MAT AKKADI, always place
Akkad last, and make it subsidiary or additional. It is true the most
ancient things yet discovered are Akkadian, but these may have
remained as slough and drift from the old race that went on growing,
shedding, and renewing its life and language in later forms.
In Kam or Kush, the black race of the .tEthiopic centre, was the
primeval parentage. The name was continued by Kam in Egypt.
Kush, Mizraim, Phut, and Kanaan represent the four branches in four
different directions ; and Nimrod is the typical leader into SumeriNimrod the son of Kush, of the black race. The mirror of mythology
shows the Kamite or Kushite to answer ethnically to the celestial
son of Kush, the typical black under each name. And if the. name
of Sumeri was borne by the people as well as the land, they would be
the Kamari of that country; identical by name with the Kamari of
India, the Kymry of Britain, and the Kumites of Australia, who have
yet to be brought in.
In the bas-reliefs -of Susiana there is pourtrayed a type of race almost
purely negroid.1 Part of the marshy region round the Persian Gulf
1

Rawlinson, The Five Great Monarchies, vol. ii. p.

soo, 2nd ed.

EGYPTIAN ORIGINES IN AssYRIA ..

was inhabited by people who were nearly black. A remnant of these
are yet extant in the LEMLUNS, whom the French traveller, Texier,
has described, and who are allied as an anthropological type to the
Bisharis on the border of Upper 'Egypt. M. Lenormant suggests
that they probably spoke that "language of the Fishermen" which
is mentioned in Assyrian documents as being a dialect different from
those of Akkad and Assur.1 Which further suggests that the LEMLUNS retain the name of the Fishermen. REM (Eg.) is the fish,
people, natives; and REN, is to name, or a name. REM-REN is the
Fish-name, or the Fisherman by name.
The poet Dionysius Perigetes, in his description of the southern
l.JCv8at of India, mentions that to the west of the source of the Indus
dwell the flptTar;. 2 These 0RIT1E may now be claimed by name as
a form of the AURITJE in the old Egyptian Chronicle. Thus we have
the Afridi in Afghanistan, the Oritce in the Capcasus, the Auritre
princes in Egypt ; and the earliest form of the name is to be found
in the Kafruti of the black race.
Berosus tells us that there were in Babylonia originally many men
of a strange or barbarian race (a:\:\oe8veir;), who inhabited Chaldea and
who lived in a savage state after the manner of animals. This answers
to the KAM-RUTI spoken of as the uncivilized race, the savages of
the later Egyptians, who belonged themselves to the original Kam-ruti,
the race of Kam. These were the men of the Palceolithic age, the sons
of Kheb, Kam, and Kush (Khebma and Khepsh), the genitrix of the
human race, who as goddess of the Great Bear was the primordial
bringer-forth, first figured in heaven by a people who were then to the
south of LEthiopia-the feminine Adam or Atum, who appears in the
LEthiopic portion of the Ritual as the mother-goddess of'Time. 3 They
carried out the same names as the people of J aphet or Khept (Ked),
who went out into the isles of the north and into the northern parts of
. India. The Gutium, a people found in the north of Mesopotamia, also
answer to the Japheti-the Catti or Ketti of the north, as in Caithness
and other countries named from the birthplace. The Gutium are
identical by name with the Kefti or J apheti, with another plural
terminal added to the Egyptian. From the one root found in the
Khef or Kheb we derive KHEPSH (Eg.), KHEBT (Eg.), }APHET and
GEVIM (Heb.), GUTIUM (Assyrian), KETTI or CATTI and KED
(British). Nor is the Sumeri name the only representative of the
Kamari and Kymry in Babylonia (speaking generally).
The GIMIRRAI are also found in the north-east of Assyria in the
eighth century B.C., and in the time of Essarhaddon, who fought with
them. These have been supposed to be the KIMMERIOI of Homer,
but the country of the "cloud-capped Kimmerioi " was celestial, with
various mundane applications. Wherever found, the name implies the
1

Chaldeatt Maglc, p. 347

3

2 Descrz'ptz'o Orbz's Terrarum,v. ro88-94.

Supplemmt, ch. r65, Birch.

520

A BooK oF THE BEGINNINGS.

people who went north in relation to the cardinal points themselves,

or to the north of the particular country inhabited. For example,
enormous underground habitations were extant about CUMLE and the
Auvemian Lake,-the name of which place is identical with the CwM
or COOMB of Britain, and the mound-like GAMM of the Laps, which
have become the dwellings of the elves and dwarfs. These were
called ARGILLLE, and were the reputed homes of the " KIMMERIANS
who dwelt in darkness." The Cave and Khem, Gamm, or Cam are
synonymous, whether applied to the uterus, to a hole in the earth,
or the void of the under-world. The people of the same names
must have gone forth while the centre, called Kush or }Ethiopia,
was far up in the dark land towards the equatorial regions of Africa.
They were followed by the later wave of the Kaldi, when the place of
emanation was lower down in the Kars of the two Egypts, corresponding in Asia to the Kelt<e who followed the Kymry over Europe,
the men of the Neolithic age, who were the Karti, as the carvers,
stone-polishers, and masons (the Karti and Rekhi), the cultivators of
the earth (KAR (Eg. ), to dig, farm, garden), the buriers and embalmers
of their dead in the Kar and Karas ; the circle-makers (KAR, to
curve; KARRT, circles and zones), the metal-workers or furnace-men
(KARA, the smith, KARR, tlie furnace); the sailors (KARURU, boats),
as well as the people of the twin Kars, or. Egypt Upper and Lower,
an image of which still exists with us by name in the CART, the
typical two-wheeled vehicle-an equivalent type for the names of
the KALDI and KELTLE as the KARTI of dual Egypt, whose name
was derived from the earlier KARUTI and earliest KAFRUTI.
The cradle of the Akkadian race was the " Mountain of the
World ; " that " Mount of the Congregation in the thighs of the
north" which can be identified by the hieroglyphic Khepsh, the
thigh of Typhon. The first mount of mythology was the Mount of
the Seven Stars, Seven Steps, Seven Stages, Seven Caves, which represented the celestial north as the birthplace of the initial motion
and the beginning of time. This starting-point in heaven above is
the one original for the many copies found on the earth below. Ararat
and Urardhu are the same as the mount of mythology in the north,
the hinder part of the heavens. The type of both can be identified with
the north, the back side of the heavens, and the name of the mount
in the Egyptian ARTU for the buttock, and Arrtu the ascent. Artu,
the buttock, is equivalent to Khebt or Khepsh for the hinder thigh ;
and ARURUT, the hieroglyphic staircase, is the Egyptian form of the
Hebrew Ararat and Akkadian Urdhu. In the solar adjustment of
the starry imagery this mount of the north became the mount of the
east; but that was later. The Akkadians date from URDHU, the district
of the northern mountain of the world. Mythologically interpreted,
that is the 1UOunt of the Great Bear, the goddess Urt (Ta-Urt), the
mount of the four comers called MERU, or the Mesru, still earlier

EGYPTIAN ORIGINES IN AssYRIA.

52 I

Mitzru or Mestru, identified as the celestial Mazar and Mazaroth, the

region of the Great Bear, marked by the star Mizar in its tail, to denote
the Mest (Eg.) of the birthplace.
Urdhu, the name of the mount, represents Ur-tu (Eg.), and the Tu is
the mount, the rock, and the cave. Ur means the great, oldest, chief,
principal, first. Thus, Urtu, as mount, bears the name of Urt, or TaU rt, who is the genitrix and goddess of the mount in the north, the
ENCEINTE (Ta) Urt, whose image typified the very primitive crib
and .cradle (Apt) of the human race, or the time-births which began
in the mountain of the north, URDHU, ARARAT, or URRTU, afterwards
called the birthplace of man, in all the oldest mythologies ; the full
form of whose name (Urt) is RERIT (or Ururat), the Sow, the
Hippopotamus, the Great Bear. 1
1 After this section had been prepared for press, the following notice appeared
in the Athenmum, July 24, I88o :-"In an essay on the peoples and languages of
Africa contained in the elaborate introduction to his Nubian Grammar, which has
just appeared in German, Professor Lepsius maintains that the early Babylonian
civilization was imported from Egypt." . . . "The tradition of the Babylonian
priests that their country was one colonized and civilized from the South Sea cannot
be expressed in plainer language ; and this alone overthrows the hypothesis, untenable in every respect, although still pretty commonly accepted, that the Babylonian
mode of writing, together with all the higher civilization of Babylon resting
thereon, as well as the higher culture of its priests, is derived from a so-called
Turanian people, from regions which at the time of the author of the genealogical
tables [in Genesis] were still so. unknown and barbarous that he excluded them
from the civilized world. In the oldest times within the memory of men we know
only of o1ze advanced culture, of only one mode of writing, and of only one literary
development, viz., those of Egypt; and we know of only one contemporary people
which could have had knowledge of this culture, appropriated its results, and conveyed them to other nations-this was the Kushites, the masters of the Erythra=an
Sea to its furthest limits. It was by them that Babylonia was colonized and
fertilized with Egyptian culture. And it is thus only that the thorough-going correspondence between Babylonian knowledge and institutions and the Egyptian ones
becomes intelligible. The pictorial writing forming the basis of the cuneiform
characters is unmistakably only a species of the hieroglyphics ; the astronomy of
Babylon is only a development of that of Egypt ; its unit of measure, that is, the
royal or architectural ell of oszs m., is completely identical with that of Egypt,
which we find described on the walls up to the fourth millennium B.C. ; its architecture, that is to say, its temples as well as its pyramids and obelisks, is an imperfect imitation of Egyptian originals ; and so with the other arts. At every step we
meet in Babylonia with the traces of the Egyptian models... "

SECTION XXI.
COMPARATIVE VOCABULARY
OF

MAORI AND EGYPTIAN WORDS.

A.
MAORI.

aata, altar.
ae, yes.
ahi, fire.
aho, radiant light; aho-roa, moon.
ahu, move in a certain direction.
ahu, form, fashion, create in the likeness of.
ai, to procreate, beget.
aitu, sickness ; atu, stand apart.
akarua (Mangaian), the north.
ake, from below, upwards, higher up, climb.
ako, teach, learn.
amai, or huamo, swell of the sea.
amaia, halo.
amar (West Aust.), pool of water.
amene, desire.
ameto (West Aust.), Hades.
amiki, to gather up carefully, make a clean
sweep.
amo, bier.
ana, there.
anake, the only one.
anau (Mangaian), to give birth.
angi, fragrant smell.
ano, again.
ao, day, daytime.
apa, a company of workmen.
apiti, curse.
apitl, two together, side by side.
aplti, radius.
apuru, inclose.
ara, means of conveyance.
ara, rise, rise up~ ascend.

EGYPTIAN.

atuii or atua, an altar, a chapel.

ia, yes, certainly.
akhl, fire.
aa.h, moon.
a.hl, denotes the forward movement.
ahu, name of Tum as the modeller and former.
aa, to engender.
aatu, ill ; aatu, unclean, destitute, accursed,
leprous.
akar, the hinder region,
akh, elevate, lift up, suspend.
akh, a mage.
ima, or luma, the sea.
am, splendour, halo ; amma, orb, shedding
light.
mer, pool of water.
amu, desire ; amenu, come (the desired).
am.t, Hades, the devourer of the dead.
amakhu, duty, fidelity, faithfulness.
am-ur, cemetery.
annu, see, lo !
ank, I, the king.
annu, the solar birthplace.
ankh, living flowers, a nosegay.
an, or un, again, repeat.
hau, day.
abuu, company of workmen.
ap, consecrate, dedicate.
ap, equal; ti, two.
apt, the four comer~.
apru, a fillet.
urrl, a chariot.
art, ascend.

BooK oF THE

EGYPTIAN.

MAORI.

ara, path, way.

aria, appear, likeness, imaginary presence;
aro, face.

ariki, chief, leader, priest.

arita, eager to do_.
aru, chase, follow, pursue.
ata, reflected image, shadow, whence a spirit.
ate, heart, liver.
ate-ate, calf of the leg.
atete, oppose, resist.
ati, a word used only for clans and tribes, as
offspring and descendants.
atua, the moon at fifteen days old.
atua, first, god.
au, I.
auau, lift.
aue, groan, alas !
auhaha, to seek.
autaia (E. C.}, pest.
autaki, roundabout, circuitous.

BEGINNINGS.

hra, road, path.

her, appear, image, face, apparition.
arkhu, title of a kiug ; rekhi, the mage.
ruta, cause to do.
rua, chase, rush, go swiftly.
aat, a soul; atta, a type, symbol, a mental
image.
hat, heart.
ahti, two legs or shanks.
atat, to offer resistance.
aati, children, orphans, descendants on the
mother's side.
ahti, dual lunar deity; hetu, one-half.
ati, title of Osiris as the sovereign.
a, I.
aau, raise.
a, oh, ah.
huh, to seek.
aat~, the pests.
aut, the hek or hook.

H.
ha, breath, taste.
haa, breath of life ; hu, taste,
haha, seek for.
haha, search, seek for.
ha-ha, shout to warn off.
ha, hail, ah ! . hailer.
hai-ata, beginning of day.
ha.e-ata, dawn.
hae-hae, a wailing accompanying the cutting hai, ah, hail, oh, heaven ! invocation.
of the flesh as a rite.
haka, dance, sing and dance, merrymaking.
haka, a festival, a time.
hakari, a festival.
baker, applied to some festival.
hake, crooked.
hak, crook.
hakere, stint, grudge.
hakr, fast, famish.
hakui, old woman.
aak. old; Mistress" Heka."
hama, be consumed.
am, the devourer ; ami, consuming flame.
hamama, to sh:lut ; hamumu, to invoke, ham-liam, to invoke with religious clamour.
mutter indistinctly.
hamu, to gather and glean.
ham, find, discover, pick up, fish for.
hana-ha.na, to be smeared with red ochre.
an, kind of ointment, also colour.
hangai, across.
ankh, Crux Ansafa.
hango, an implement used for setting seed, a The ankh.
dibble.
hao, to draw round, inclose, encircle, encom- hahu, a circle, drawn round, time inclosed .
. pass.
hapa, gone by.
habi, panegyry, festival of time past.
hapai, rise, lift up, begin, start.
apa, risP., first, prepare, essence, ancestor.
hapati, Sabbath or seve!)th day.
hepti, peace, number seven.
hapu, conceived in the womb.
kapu, mystery of fertilization.
hapua, hollow valley, depressed; hlfa kheb, down, lower; hefa, to squat down,
(Tongan}, downward.
crawl, go on the ground.
hara, excess, number over.
. hera, over.
hara, to violate Tapu.
herul, evil-doers.
haramai, come here, welcome,
mai, come; heru, pleasure (come with
pleasure or welcome).
hatea, whitened.
hut, white.
hau, food used in the " pure " ceremony first ha, first food, duck-offering.
offered to the gods.
hau, illustrious, famous.
ha, chief, leader, ruler, lord.
haupu, heap, lie in a heap.
hept, heaped.
hawa, ventral.
hua, excremental.
hawhe, to go or come round.
heh, circle, image ot the eternal.
hehe, gone astray.
heh, wander.
heipu, coming straight together, meet exactly,
hep, a mason's level.
just and true.
hemi-hemi, back of the head.
hem, back.
hemo, to be dead.
khema, dead.
herepu, tie up in bundles,
arp, packet, bundle, to bind..

VocABULARY OF MAoRI AND

EGYPTIAN WORDs.
EGYPTIAN.

MAORI.

hi, pshaw.
hi, draw, raise, catch with a hook.

hi, impurity.
hi, draw, drag, probably yoke or hook to
gether.
hi, impurity, thrust out ; huu, excrement.
hut, light, hour.
uha, desire, wish, long for.
heka, magic, charm.

hi, affected with diarrhrea.

hi dawn.
hia, desire, wish, be in love with.
hika, perform a ceremony with magical incantations ; hiki, a charm.
hikoko, wasted, starved.
hina, grey.
hine, young woman, or a young girl only.
hipi, ship.
hiri, to seal.
hirihiri, charm, uttered to impart energy ;
horu, yell in the war-dance.
hoa, throw.
hoa, spouse.
hoe, travel in a canoe, voyage.
hokaikai, to move backwards and forwards.
hoki, return.
hokirara, idling.
hoko, barter, exchange, merchandise; prefix
to numerals denoting ten.
hono, add.
hono, continual.
honore, honour.
hopu, a swelling.
hopu, catch, ~eize.
hore, not; hori, be gone by.
hori, false, deceiving.
horo, hurry, quick, speedy.
horu, yell, to the war-dance.
horu, grunt, mort, snore.
hou, feather.
hu, mud, bubble up, still, silent.
hua, cause, fruit, egg, roe, seed, bear fruit.
huamo, the sea raised in waves.
huare, ~rittle.
huhi, discomfiture, weariness, miserable.
huhunu, double canoe.
hukl!-1 froth, foam.
huka, hook.
hunga, a company of persons.
huri, tum round, turn of tide, turn of the
year.
hurupa, fresh .growth of young trees.
huti, hoist.

hekar, starve, famish.

unan, grey,
han, young.
hept, ark, boat, cabin.
herui, roll up a writing; qy. seal.
heru-heru, an. inspiriting cry.
hai, throw.
haa, spouse.
hau, voyage, transport boat.
khekh, balance.
khekh, repulse, return.
uka, idle, idleness, festival.
khekh, scales, number, reckoning.
hannu, bring, tribute.
han, to and fro, continually.
hon, majesty, sanctity.
kepu, to be in a ferment.
kefa, catch, seize.
her, ended, to have finished.
herul, deceive.
her, go along, fly.
hru-hru, a war-cry.
b.eru-heru, to snore.
khu, feathers.
huua, filth, dirt, fermentation, menses.
hu, spirit, ~eed, corn, adult male.
iuma, sea.
urh, ointment, oil.
hui, tear the hair in grief.
khenu, a canoe ; hani, barge of the gods.
huka, beer.
hek, hook.
ankh, the native, or natives of a district.
hru1 a day, a turn round.
rep, to bud, blossom, take leaf, grow.
htai, ceiling; huti, the wingP.d disk of the
uplifted sun.

I.
ia, current of water.
iho, above with reference to below, correlative of ake.
ika, a warrior, famous fighter.
ike, high, lofty.
ikuiku, eaves of a house.
ingoa, name.
lnoi, prayer, entreaty.
iriirl, to baptise or ano;nt.
iwi, the tribe.

la, wash, water.

hiu, iu, or hu, the sun on high, brother to
hak, the sun below.
akh, illustrious, honoured, his highness.
akha, elevate.
akhu, horizon, edge.
ank, I (the king).
hana, for mercy's sake! adore, pray.
urhu, anoint.
uhi (first Sallier Pap. p. I), uhit, tribe
(Chabas, Pap. Hiero. d. Berlin, fol. 1).
K.

kaabo (West. Aust.), kangaroo battue.

gabbl (West Aust.), water.

kahabu, to excite, butt, to,s, tear

hunt, inclose, seize by force.
kabh, inundation, libation.

kafa, to

BooK oF

THE

BEGINNINGS.
EGYPTIAN,

MAORI,

kadjin (West Aust.), the likeness in death.

kaha, noose, lashings.
kaha, boundary-line of land.

katen, similitude; khat, dead body.

kua, tighten, hold, compress.
kai, land, region, direction, boundary, divi

kahia, image of a human figure carved out of

kaau, or kahu, a figure, the mummy image.

sion of land.
the post of a Pae fence.
kahu, hawk.
kahua, form, appearance.
kahu-kahu, the spirit or ghost of a dead man.
kahui, herd, flock.
kai, food.
kai, a prefix denoting the agent.
kaihe, ass.
kaka, intoxicated.

kahau, claw, seize,

kaiu, shape, form, figure.
khu, or hu, spirit, manes.
kaui, herd, cows.
ka, food.
.
ka, agent, person, function.

aai,

ass.

khaku, stupid, obstinate,

mad, sick, qy.

drunk.
kaki, throat.
kama, quick, nimble.

khakha, sacred, repulse, whip ; hi, impurity ;

kahkahu, engrave.
khekh, throat.
kem, a space of time, instantly, discover,

kamo, a wink.
kamu-kamu, food.
kani-kani, dance.
kapa, flutter, flap, wing.
kapo, blind.
kapo, catch at, snatch.
kapu, hollow of the hand,
kapura, fire.
karakia, say prayers, perform a religious

kem, space of an instant.

kamhu, a joint of meat.
ken-ken, a dance, dancing.
ap, fly, wing, mount on the wing.
khap, blind.
kaf, or kep, hunt, seize, catch.
khep, hand, fist.
afr, fire.
kheru, say, the word; khu, a ceremony.

kakahi, part of the "pure" ceremony.

find out.

service, repeat a form of words.

karau, trap.
karaua, old man.
karawa, dam, mother.
karl, dig for, garden.
karu, eye.
kati, shut, closed, block up, stop, leave off,

kar, trap.
aua, old one ; kar, male,
kuraa, widow.
karl, gardener.
aru, eye.
khet, shut, closed, sealed.

cease.
kato, flowing, fiood-tide (only).
katoa, all, the whole.

khet, navigate, go (from port).

khuti, dual form of the God as the All, the

kau-kau, anoint.
kauwhau, recite old legends and genealogies.
kava, strong spirits.
kawa, open a new building with any cere-

kah, anoint.
ka, say, tell, recall ; hau, records.
kapu, fermentation.
kah, touch, anoint.

Whole.

mony, remove Tapu.

kawe, handle,
kawe-kawe, tentacle:; of the cuttle-fish.
kehua, spirit, ghost.
keke, to quack.
keke, obstinate, stubborn, mad.
keke, contrariwise, in an opposite direction;
kaikaa (Mangaian), Boomerang.
kelap (West, Aust.), first appearance of

pubes.
kere-kere, intensely dark.
kero, maimed or dead.
keti, gate.
keto, extinguished.
ki, full.
ki, say, utter.
kiki, instigate.
kimi, seek, look for.
kimo, wink.
kimo-kimo, to wink frequently.
kini, wink, to convey an intimation,
kino, evil, bad, hateful.
kita, fast, held tight.
kite, to reveal, disclose, di:;cover.

kahu, handle.
kahau, claw, seize.
khu, spirits, manes.
kaka, to cackle.
khak, obstinate, stubborn, mad.
khekh, to be repulsed, to return,
kherp, the first, first-fruits,

the Pubescent

Horus.
karh, night.
kher, fallen, defeated victim.
khet, port, water-gate, shut.
khat, corpse.
khi, full-height, enlarged, extended, high.
kai, say, call.
khi-khi, to whip.
kem, to find, discover.
kemh, to stare.
khem, favour, grace, desire; kham, incline,
khenni, convey intelligence.
khennu, Typhonian adversary, contention,
khet, shut, sealed.
khet, hidden things.

VOCABULARY

i
'>

OF

MAORI

MAORI.

AND

EGYPTIAN

WORDS.

EGYPTIAN.

khepr, the transformer, frog-headed,

kehkeh, the old man.
khai 1 malady.
kheri, victim bound and bent.
kak, feminine sanctuary.
khem, break, break in pieces.
kama, bolt, lock ; khem, Lingaic.
kanau, lap, pudendum f.
khena, snuff.
ankh, live or living.
kheni 1 boat, navigate, transport, convey.
kab 1 corner.
kab 1 double ; kep, fist.
kab.t, go alternately up and down.

gobul (West Aust.), a tadpole.

koeke, the old man.
kohl, wasting sickness.
koiri, bend the body.
koka, mother.
komeme, to burst inwards, stave in.
komo, thrust in, put in, insert.
kona, lower part of the abdomen.
kona-kona, smell,
konga, live coal.
konia1 canoe.
kopa, comer.
kopi, doubled together, shut, closed.
kopiko, go alternately in two opposite directions.
kopiro, a duck, to duck.
kopiu (West Aust.), secretly.
kopu1 womb.
korero, tell, say.
kori1 native oven,
koro, person, man.
koro, fifth day of the moon's age.
korohu, steam, boil.
koromahu1 steam.

khep, a duck.
kep, concealed.
kep1 sanctuary, womb.
kheru, say, voice, speech, word.
karru, furnace.
kar, the male person.
kar, a course.
karhu 1 a jar with steam issuing.
karumahu1 some kind of drink (obviously
distilled).
kherp, consecrate, offer, pay homage.

koropa, food offered to the Atua in the

'' pure" ceremony.
korote, squeeze, crush (Garotte).
korua, dual, you two.
koti, cut ; kota, anything to cut with.
kotua, with the back towards one.

kherit, victims bound.

kariu, testes.
khet, to cut, instrument for cutting.
khet, reverse; kett, different, otherwise ;
kat, seat, hind ward way.
kat, a zone.
khu, benefit, good.
krau, claw.
kaha, light-holes or windows.
khemt, ten,
kemhu, a certain form of hair.
khema, spiritless, humble.
hun, young.
kher 1 sacred cell.

kotui, lace up, fasten by lacing.

kou, good.
koura, crayfish.
kowae, pick out, set apart, openings.
kumi 1 tea fathoms.
kumi-kumi, beard under the chin.
kumu, timid, reluctant.
kune, plump and round.
kura, school.

M.
ma (Adelaide River), eye, see.
ma, in the power of.
maea, emerge.
maehe, month of March, Eg. 9th Month.
maha, gratified in attaining.
mahanga1 twins.
mahanga, a snare, ensnare.
mahuta, clan, family.
mai, come hither.
maihe 1 fence.
maka-maka, dancing.
makau1 spouse, wife or husband.
makuru 1 having the fruit set, denoting fulfilment of the flower in much fruit.
mana, effectual, enable, give power to.
mano, heart.
manu, float, be launched, afloat, rest on the
water.
maonga1 ripe.
marae, an inclosure, inclosed space in front
of a house, the yard.
marena, marry.
maru,~power, authority, shield, safeguard.

ma, to see, eye.

maaui1 in the power of.
maa, come, approach, shine.
meh, number nine.
meh 1 satisfy, please, fulfil, complete,
ankh, pair, couple ; meh, fulfilled.
menka, a collar,
mahauta, clan, family.
mai, come.
mahu, girth, water-line.
mak1 to dance.
makh, devoted to.
makheru, justified, the word made ruth.
men, place firm, fix.
mennu1 sustenance.
mena, afloat, warp to shore, arrive by water,
be at anchor.
makha, ripe.
mer, a circle ; mera, land, limit, region,
space, street.
mer, love, attach, kiss, bind.
mer, superintendent, prefect.

BooK

oF

THE

BEGINNINGS.
EGYPTIAN,

MAORI.

maru, killed.
merau, die, be killed.
mata, medium for spirit communication.
mati, a title of Taht, the medium of the gods.
matau, know, be sure of, certitude, right.
mat, truth, true ; meti, examined judicially.
mate, dead, death, be extinguished.
mut, death, end, die.
matua, main body of an army.
mati 1 a mercenary.
mutua, parent, the father, a company.
mata, the male ; mahaut, family, clan.
mau, to carry in the hand, to bring.
ma, to hold in the hand, offer, give.
mau (Mangaian), spring up, light as vapour.
ma, wind, vapour, cloud.
mau, fixed.
ma, true, truth.
maui1 cat's-cradle,
mau, cat.
meb 1 to be completed and fulfilled.
mauri, twenty-eighth day of the moon's age.
ma, with.
me, with.
meda (West Aust. ), membrum virile.
mata, phallus.
mebua, measure; maoa, ripen, and be com- mebu, girth, water-line, a measure, cubit;
pleted.
meb, number nine.
ma, true (earlier mak).
meka, "true,'' " true."
mer, eye.
mel (West Aust.), eye.
mem, dead, or the mummy.
memba, be dissolved, pass away.
merbu, war-weapon.
mere, war-weapon.
mera, a name of the inundation.
mero, a whirling current of water.
mabui, wonder.
miba, wonder; mibi 1 admire.
mum, pitch.
mimiha, a black, bituminous substance found

in the sea.
mine, be assembled.
men, a herd.
mit (West Aust.), active and sustaining prinmat, heart, substance, growing and renewing
power.
ciple of anything.
mebi, a name of Taht, lord of the divine
mobio, wise, intelligent, understand, perwords ; mebi 1 illumine.
ceive, discerning.
makbau, despoil, kidnap.
mokai1 captive, slave.
menat, to give suck; mut, the mother.
mote, suck.
mebt, abyss of water.
mote, water.
men, go round in a ring.
muna, a ringworm.
mer, circle, go round.
mure-mure, go round and round.

N.
na, by.
nabea, long in time; nebe, ancient times.
nakahi 1 serpent; neke, snake.
namu, a small fly.
nanu, mixed, confused, indistinct, inarticulate.
nanu, express disappointment, dissatisfaction,
disgust.
napi 1 cling tightly.
nati 1 fasten, retain, constrict, contract, as by
a ligature.
nau,_come.
naumai, welcome, or come here.
nawai1 denoting regular procession of time.
nawe, be excited, agitated.
nawe, be immovable.
nebu-nebu, dusky.
nga1 breathe, live, heart.
nga, plural the ; nga-buru, ten.
ngaki, tilling the land, clear from weeds.
ngaore, a fish.
ngaotu, to work timber with an adze.
ngatabi 1 together.
ngaueue, quake, shake.
ngou-ngou1 a fashion of wearing the hair,
with a knot at the forehead.
ngou-ngou, a live coal.
ngt1 landmark ; ngutu, rim.
ngu, peculiar tattoo marks on the upper part
of the nose, an organ of nga or breath.
niko 1 tie,
niu1 sticks used for divination.

na, by.
nabeb, an age, for ever.
neka, apophis serpent.
nemma, a pigmy.
nini1 to be amazed, astonished.
nen, no, not ; nnau, m. period.
nebp, seize, futuere.
nat, limit, noose; natr, pull a rope.
na, come.
mai, you may.
nnu, time, appointed time, time continually.
nnubu, be agitated, movement ; masturber
(Pierret).
nnu, rest.
neb, black; nebs, negroes.
ankh, life, live.
nai, plural the; bar, ten.
nakbt, hard land, corn land, arable land.
nar, a fish.
nater1 to work with an adze, the carpenter.
ankh, pair; taui, two halves.
nabuh, agitate, shake.
ank, to clasp ; ankh, tie, knot, image of life.
ankh, living, image of life.
net, limit.
ankh, make covenant, an oath.
neka, compel, with tie ; anll:h, tie, noose.
nnu, divine type~.

VOCABULARY OF

MAORI

AND

EGYPTIAN

WORDS.

MAORI.

EGYPTIAN.

noa, free from Tapu, or other restrictions.

noho, sit, rest.
nohu-nohu, nauseous, unpalatable ; neu

nnu, time appointed.

nnu, sit, squat, rest.
nnu, flowing period; Daha, foul face ; niDi,
fiux, flood, catamenial ; nnanu, defile.

(Fiji), an interjection used by women only ;

nonoi, disfigured, urgent negation, as no,

no.
noti, knot.
nui, great, superior, exalted rank.
nuka, deceive.
nuke, crooked.

nnut, knot.
nia, or nul, deity.
neka, deceive, false, delude.
neka, "crooked serpent."

o.
uah, increase, flourish very much.
uha, long for, desire.
ab, a company.

oha, abundant, generous.

ohia, long for.
ope, troop, number of persons moving to-

gether.

ab, pied.
uat, green,
uat, plants, green herbs in general.
herheru, dilatation with joy, an inspiring

opure, pied.
ota, green.
ota-ota, herbs in general.
ourourouro (Maugaian), the ha !-ha ! or

cry..

hurrah of the war-dance.

P,
pa, stockade, or fortified place.
pae, horizon, rest, perch, surround with a
border ; pahao, a threshold, margin.
pahake, to bask.
paheke, hnve a running issue.
paho, soaring.
pahure, come in sight, appear.

pa, house, abode, city.

pe, heaven; peh, arrive, attain, reach; peh,

hem or border, a water-frontier, a marsh.

pal, good, pronounce good, praise.

pekh, or pekht, stretch out, basking.

bek, squat, naked, waste, void, menstruate.
pa, or pal, fly.
par, appear, show, manifest
peh, glory.

paiere, bundle, tie up.

paihau, wing of a bird.
pakaru, gap.

pake, crack.
paki, girdle.

pekar, gap, hole.

peka, divide, division.
peka, kind of linen or tnnic ; fekh, girdle,

pakohu, cleft, rent, chasm.

pana, thrust or drive away, cause to go away,

pekah, gap, hole..

ban, no, not, unclean ; pena, reverse, turn

block up.
pane, head.
pao, hatching of eggs ; papa, Earth-goddess,
hinder part, breech ; papa, father, male.
para-para, sacred place.
pata, hole.
patu, strike, beat.
pehi, sit as a hen.
pennu, deities.
pepe, close together.
pitau, fancy figurehead of a war canoe.
po, night, underworld, place oi departed

spirits.
poka, hole, pit, well.
poti, cat,
poti, corner, angle, cardinal point.
pu, precise, very, exactly.
puka, to swell.
puka, passions, affections in operation, as

swelling.
puku, the silent word, secretly.
pupa, eructate ; puhi-puhi, to blow fre-

quently.
pupu, to bubble up.
putere, go in a body.

VOL. II,

pari, wrap. .
pal, wing of a bird.

band.
back.
ben, cap, top, roof, tip.
pa-pa, produce, be delivered of a child ; peh,

the rump, hinder part, feminine sign ; pa,

men, males.
para, the sacred name of Heliopolis.
puthu, open.
pet, strike.
peh, the seat, rump.
pen, emphatic the; nnu, deities.
pep, to engender.
ptah, or patakoi, a figurehead of the Kabiri.
bau, the void, hole of the tomb, lower world.
peka, hole, gap, pit, infernal locality.
buto (pasht), the cat-headed goddess.
fetu, corner, the four corners or quarters.
pu, it is.
pekht, stretched out.
bekh, to engender, conceive, fecundate.
beka, to pray.
put, breath, to blow, a gust.
beb, to exhale.
put, company or body of nine deities,

MM

530

BooK OF THE

BEGINNINGs.

R.
MAORI.

EGYPTIAN.

Ra, Sun-god, monarch, day, the West as place

of sunset.
rahui, a mark to warn people against trespassing in case of " Tapu," and for protection; rai-ona, lion (ona, of him, of her).
raka, to entangle, be entangled.
rako, an Albino.
rangai, herd, flock.
rapu-puku, bud, put forth buds (puku, swell,
put forth).
rapu-rapu, be in doubt.
rara, twig, small branch ; rere, be born.
ratou, they, them.
raua, the two.
remu, posteriors, end of a thing.
renga, to pull up by the root.
reo, voice, speech, language.
rere, run, place, fly, sail.
rere 1 to and fro, rise and set.
reti, snare, catch.
rewa, melt, become liquid.
rewa, he elevated, ascend.
rima, five ; ringa, hand, arm.
rino, twist of two or three strands.
riwha, cleft.
rohe-rohe, to mark off by a boundary-line.

Ra, Sun-god, king, day; ra.ha, evening.

rehui, twin Lion-gods which kept the bounda;r, as the Turn-r.< Back, :t;,ehui, twinlions.
ark, to weave, a noose, envelope.
rekh, full, whiten.
renu, cattle ; kaui, herd.
rep, to bud, flower, grow.
rupu, or, either, one or the other.
rer, nursling.
ret, several.
rehui, twin.
remn, the limit, extending so far.
renpu, plant, renew, young.
ru, mouth, chapter, word, discourse.
rer, traverse.
rer, go round and round, on circuit.
ret, a loop or noose for fastening cattle.
ru, drops.
rru, steps, sign of ascent.
remnnu, the arm, extent.
ren, noose, or cartouche.
ruha, quarry.
ru, mark, division; ru-ru, hotizoli, place of
two lions.
renn, cartouche ring, noose for cattle.
rrut, those around ; rra, in the midst.
repa, the prince, son, heir-apparent.

rone, hind, confine with a cord.

roto, the midst.
Rupe, Maui, as Son of the Divine Father.

T.
ta, print, paint.
ta, tattoo.
ta, mallet, maul.
ta, whip a top.
tae, go in a boat, arrive, reach the -utmost
limit, be reached.
taepa, place where the sky hangs-down to the
horizon.
tahae, thief.
tahati, sea-shore ; tahatu, horizon.
tahe, menses; tahae, filth.
tahei, divided by crossing.
tahi, together, altogether, unique, one.
tahoe, swim first with one arm then the other.
daht (West Aust.), sly, cunning, noisele~s.
tahu, husband.
tahu, light.
taiki, wickerwork,

ta,
ta,
ta,
ta,
ta,

register, the writer.

type.
the head of a mallet.
go along.
go, go in a boat, navigate, cross.

tep, heaven, and hill of the horizon.

tehai, thieve.
tattu, the establi~hed region, the horizon.
tua, >anies ; tua, filth.
tai, to cross ; tat, the cross ; hu, adult.
taui, twin.
taui, halves.
tat, craft.
tai, the male; hu, adult.
tahuti, dual lunar light.
teka, plant, stick, join, cross, unite, reunite,
twist, weave.
taipu, betroth.
tebu, seal ring, be responsible for.
taita, timber fixed in the bed of a river.
tat, fixed, established in the waters.
taka, fasten, tack.
teka, fix, attach.
taka, heap up, a mound, a post.
tekhn, an obelisk.
taka, round, on all sides, wind round.
teka, boundary, cross over.
takahi, trample underfoot.
tekh, throw down, overthrow,
takapau, end of the "pure" ceremony.
tekhbu, anoint.
take, absent oneself.
teka, hide, escape notice of,
take-take, well-founded, firm, lasting.
teka, stick in, adhere, cleave to ; tekhn,
obelisk.
taki-turi, the death-watch beetle, from taki, taki, announce ; tur, the extremity or end;
to proclaim, announce, tell ; turu, the end,
tur, a name of the beetle-headed God,
or shortly.
Khepr.
takurua, the Dog-star Sirius ; uri (Polyn. }, taka, see, behold; uhar, the dog (the an
dogs.
nouncer of the inundation).

VocABULARY OF

MAORI AND

EGYPTIAN WoRDs.

531

MAORI.

EGYPTIAN.

tamahu, remove Tapu.

tamau, fasten.
tami1 repress, smother.
taone, town.
tapu, religious restriction, with especial rela
tion to cleanliness.
tara, influence by charms.
tara, rays of the sun before sunrise.
tara, phallus, mettle.
tarl, platting with eight strands.
tarot, tie up.
tarua, tattoo a second time, repeat.
tata, strike, beat, strike repeatedly.
tatarl, sieve, strainer.
tatua, girdle, put on as a girdle ; tau, loop
or thOng.
tau, bark.
tau, thy.
taua, wear mourning garments, sign of
mourning for the dead.
taua, we two.
taua, hostile expedition, a murderous raid.
tautau (Mangaian), the ages.
tau-tau, tie in bunches.
te, article the.
teltei, high, tall, summit.

temau, restore, renovate.

temalu, band or fastening.
tem, no, not, avoid ; tem, dumb.
tun, royal seat.
tebu, a clean beast; teba.t, purged and
purified.
tarl, invoke religiously.
ter, indicate.
ter, male u:ember, to engender.
terul, No. 8.
terul, papyrus roll, limits.
terul, two time, twice.
tata, strike, strike terror.
tar, sieve ; ta, the.
tat, buckle of a girdle ; taau, a loop.

telr.au, ten.
telr.e, pudendum muliebria.
telr.etelr.e, nudge.
tepetepe, clot of blood.
tete, figurehead of a canoe.
tl, a game of telling.
tleml, play at see-saw.
tlhema, December.
tllr.a, right, just, fair and true.
tllr.l, post marking a " Tapu" place, a memorial, a token.
tlDel, put out, end, extinguish, destroy, kill.
tlDl, hosts, myriads, innumerable.
tltl, Mutton-bird, sacred, only goes inland at
night. _
tltl1 stick in, a peg, nail; tete, stand fixed in
the ground,
tlto, invent, compose.
to, pregnant.
tohe, thief.
tohl, ceremony, also ceremony before battle ;
tohu, preserve, save alive, spare.
tohu, mark, sign, proof.
tolhl, to be split in two.
toltol, trot, gallop.
tolr.a 1 to overflow.
tolr.arl, to cut, notch.
tomo, be filled.
topu, pair,couple.
toro, consult by divining, stretch forth the
hands.
torolhl, sprout, bud.
tu, to stand.
tu (Mangaian), strong enough to stand.
tu; part of the fishing-net which is first in the
water.

ti, bark,
ta, thou, thine.
taau, probably mourning clothes ; taau to
kill ; tet, death; ta, burial.
tam, halves, pair, couple, double.
taau, foray, slaughter.
teta, eternal (lEonian),
ta, knot, tie.
te, article the.
tata, head, princes, heads; taut, hill, summit.
telr.a, a measure, quantity, weight ; teJr., a
cross.
lr.ha, Pud. Mul. ; t, fem. article.
telr.lm, wink.
tef, drop of blood ; tef-tef, drip.
tat, image, type, figure.
thul, to tell.
tem, two halves.
tem, to complete, the whole. (The Egyptian
year ended at Midsummer, the Maori with
December.)
telr.ar, perfect, absolute.
telr.lm, obelisk, a memorial sign.
ten, cut off.
teDDul, millions.
tetl, Ibis religiosa, lunar bird.
tat, image of fixity.
tetl, the divine scribe, mouth, word of the
gods.
ta, to bear, carry, be enceinte.
taul, steal.
tua, consecrate ; tuau, adore, honour, pray ;
tehu, beseech, offering.
tehu, to tell.
tam, two halves.
tata, gallop.
telr.h, to be full.
telr.ar, graver ; telr.h1 the cutter and notcher
of the palm-branch.
tem, be fulfilled.
tebu, pair of_ sandals.trl, adore, invoke, interrogate, question, with
hands outstretched.
ter, a shoot.
tu, the rock or mountain.
mentu, the rigid stander, image of erection.
tula, to net, catch.

MM2

-.

532

-,-

BooK OF THE BEGINNINGS.

MAORI.

EGYPTIAN.

tua., the further side, as the western sea.

tua.-a.hu, I!ILcred, consecrated place ; tua., lay
under spell ; a.hu, high place.
tu.ht, indicate by pointing, draw, delineate,
write, paint.
tu.hua., obsidian.
tupa.re, chaplet.
tupehu, blustering, angry.
tupo, cave for bones, in which incantations
for the dead were performed.
ture, law.
tu.ru, time, moon at fifteen days old.
turua.po, midnight.
tutu, a message sent to summon people.
tutu, stand erect.

tua.ut, the place of sunset, lower hea'fen.

pa.-tua., the chapel in which the Phar3.9hs were
consecrated.
'
tu.hut, to tell.
tu, rock ; huh, everlasting.
teb, chaplet; tepr, tie.
tef, Typhon.
tebhu, chest, sarcophagus.
teru, papyrus roll; torah (Heb.).
ter, time, season, limit.
terlu, two times ; a.p, first.
ta.ht, the divine messenger.
tutu, erect image.

u.
u, reach land, arrive by water.
ua., backbone.
ue, paddle a boat, steer with a paddle.
uho, heart, pith, substance.
11ka., be fixed, preserved, last.
11ki1 ancient times, the old.
11ku, or 11kut, white, white clay.
unene, to plead importunately.
'IIDg'a., cause to be hom.
ungutu, meet together.
upoko, head.
uri, offspring.
uri (Polynes. ), dogs.
uru, join, be associated with in act.
urua.hu, tabooed place, where certain ceremonies were performed.
uta., land, earth.
utu, ransom.

u, go by boat, depart, arrive.

ua.s, sceptre, the backbone.

ua., boat being paddled.
ua.i, substance.
,
uka., a week, a festival, a peg, a colu1p11.
a.a.kl, old.
a.khu, white.
unun, to flatter, caress, cajole.
a.Dkh, life, to live, be living.
ankh, couple, pair.
a.pl, head.
ur1 or a.r1 child.
u.ha.r, dog.
her, with, function of being with.
urhu, anoint, oil; a.hu, house.
ta., earth, land.
uta., salvation.

w.
wa.ha., carry on the back.
wa.hina., virgin.
wa.ta., be filled with tears, melt in tears.
wa.ka., spirit-medium.
wa.ka., canoe.
wa.ka.wa.ka., parallel ridges.
wa.na., a young shoot.
ware, viscous fluid, spittle.
wene, a noose.
wetl, weigh.
weu, a single one.
wha., get abroad, be disclosed.
wha.na., bowed, bent.
wha.na., company, people.
wha.na.u, offspring, young.
w'ha.nga.i1 feed, nourish, bring up.
wha.ta., an elevated storehouse for snving food.
wha.ta., elevate, support, hang.
wha.tero, put out the tongue.
wha.tl, tum and go away, flee, be broken off,
separated.

wha.tu, eye, pupil of the eye.

wha.tu, weave, lace.
wha.-wha., lay hold of.
wheko, become black, very dark.
wheku, a distorted figure in symbohc carvings.

uU., lift, carry away.

ha.nnu, youth.
ua.ua., melt, in meditation.
a.khu, spirit, manes.
ukha., saered bark.
a.kha., horizon.
ha.nnu, young.
urh, anoint, oil, liquid.
un, a noose.
uta., weigh.
ua., one, alone.
u.ha., escape.
a.nu, to be afBicted, oppressed, forced down.
wm.u, beings, people.
ha.nnu, young.
ankh, food, life, living.
uta., a storehouse or treasury.
uta, hang, support, bear aloft.
hut, tongue.
uta., go forth, pass, proceed, alone, ~eparate,
divorced.
uta., symbolic eye.
khet, woof, net.
uha.1 enfold.
ukha., night ; kek, darkness.
heka., the frog-headed goddess; heka.u,
charm, magic.

VocABULARY

oF

MAORI.

whenu, warp of cloth.

whetau, small.
whete, to make eyes.
whete, or whetete, be forced out.
whetlko, a shell-fish.
whetu, star.
wheua, bone.
whirl, twist, plait.
whiti, hoop.
whitu, number seven.
wlki1 week.
witi, wheat.

MAORI

AND

EGYPTlAN WoRDS.

533

EGYPTIAN.

B.Du1 plait ; a'IUI, linen.

ket, little.
uat, colour for eyes.
utu, or utut, command, order, go out, exact.
uti, a fish.
hetu, star, sign of a period.
hu, ivory, tooth, bone.
herrui, roll up.
khet, ring, bound.
hept, number seven.
uak, week, festival.
uahit, c:om.

NoTE.-Vocabularies compiled by Dieffenbach, Mariner, Moore and others, have

been used ; but the chief authority is A Dic#onary of tke New Zeala~ed Language
bY the Right Reverend Willia.rp. Williams, Bishop of Waiapu, New Zealand.
London, 1871: Williams and Norgate.

"There is a continuity in language which nothing equals; and there

is an historical genuineness in ancient words, if but rightly interp~eted,
which cannot be rivalled by manuscripts, or coins, or monumental
inscriptions. "-MAX MULLER.

SECTION XXII.
;

:.

AFRICAN ORIGINES OF THE MAORI.

THIS Vocabulary appears to rev~rse the dictum of those philologists

who continually assert that phonetic decay, and the consequent obliteration of the origines of language, is especially active amongst the
primitive races who are now in the lowest stages of culture or of survivaL These words were taken down by Europeans who knew nothing
of Egyptian, from the natives, who were in possession of no written
characters, and who had no knowledge of their language having been
written. For unknown ages past the words have lived in memory
alone, or rather they have remained like mummies, so carefully preserved that the likeness to life is as recognizable as ever.
So far from the principle of laziness or least effort having got the
better of the Maori in their ethnical decadence, they have sedulously
sounded to the last the most difficult phonetics, such as the " NG,"
and still possess one-third more words beginning with the " K "sound
in addition to Ng than with the H. The following list shows how the
K sound has been continued in words, found in Egyptian in the
modified form.
MAORI.
KAEWA, wandering.
KAIHE, an ass.
K.ANOHI, eye.
K.ANGA1 curse.
KAPAKAPA, wing.
KARA, secret plan, conspiracy.
KAPURA, fire.
KARu, eye.
KAREPE, grape.
KARURE, twist, spin round.
KAURUKI, smoke.

EGYPTIAN.

KURI or KIREHE, dog.

KoKA, dried up.
KoNA, womb.
KONAE, turning in a path

to wander,
AAI, an ass.
AN, eye.
ANKH, oath.
AP, wing; APAP, to mount on the wing.
HERUI, evil-doers.
AFR, fire.
ARU, eye.
ARP, grape.
RER, go round, whirl.
RuKAI, furnace, brazier.
HER, go along fast.
UHAR, dog.
AKA, to dry up.
HuN{T) matrix.
HANA, turn back, return.

K.Aau, eye.

HEP, shut, secret,

HuN, youth.
AR, eye.

KERI, rush along fast.

; KANI, back
wards and forwards.
KoPI, shut, closed.
KuNE, plump, filled out to roundness.

HUHA,

hide.

In Egypt language continued to grow, although very slowly, and

assumed new forms as the young live shoots sloughed off the old dead
leaves. The anchorage of conservatism is in clinging to the ground
wherein it does not grow. Growth implies change; the quicker
growth the greater change. The mummy will preserve its likeness

BooK

oF

THE

BEGINNINGs.

whilst the living race to which it once belonged outgrows the primitive
form and features still retained by the death-arrested type. The
savage is the genuine conservative. We are apt to look on the
Chinese as a very conservative and stereotyped people, as they are
in the continuity of their customs, and yet language has been so worn
down by them that words are often like coins with the features effaced.
An accented vowel is at times all that remains of two or three consonants, and the explorer is constantly confronted with abysses of
abrading. Language is tenfold less worn down in Maori.
Duplicating the word was the earliest mode of pluralizing it ~nd extending the sense by adding a second, third, or fourth to the first. The
principle is especially illustrated in the interjectional domain of words,
and the most primitive languages are those which retain most reduplication. Sir John Lubbock has tabulated the result of a comparative
calculation made by him, which shows that whereas in four European
languages "we get about two reduplications in 1000 words, in the
savage ones the number varies from 38 to 170, being from twenty to
eighty times as many in proportion." 1
Number of
Words
Examined.

LANGUAGES.

Number
of
Reduplications.

'

EUROPEEnglish
:French
German
Greek

r,ooo
r,ooo
r,ooo
1,ooo

AFRICABeetjuan
Bosje~man

Namaqua Hottentot .
Mpongwe.
Fulup
Mbofon
AMERICAMakah
Darien Indians
Ojibwa
Tupy (Brazil)
NEGROIDBrumer Island
Redscar Bay
Louisiade.
Erroob .
.
.
Lewis Murray Island.
AUSTRALIAKowrarega

3
2
6
2

3
2
6
2

37
3S

75
70

75

28
27

6o
137
roo

I,OII
!84
283
r,ooo

So
13
21
66

79
70
74
66

37
22
23
19

170
So
r6o
45
3ll

M'Gillivray.
M'Gillivray.
M'Gillivray.
Jukes.
jukes.

26

36

M'Gillivray.

r66
220

r66
169

Mariner.
Dieffenhach.

214
125
138
513

506

1,ooo
1,300

!
'

10

I
1

Both foreign.
All but one foreign.
One being a{:Jdp{:!u.pos.

rSS
129
1,ooo
1,264
204
267

720

POLYNESIATonga
New Zealand

Proportion

per
Thousand.

Lubbock, Origin of Civilization, p. 404.

Lichtenstein.
Lichtenstein.
H. Tindall.
Snowden and Prall;
Koelle.
Koelle.
[butions, rS69.
Smithsonian CoutriTrans, Eth. Soc., vol.
Schoolcraft.
[vi.
Gonsalvez Dias.

:.

AFRICAN ORIGINES OF THE MAORI.

537

This principle of reduplication can be illustrated from the hieroglyphics in which "U .A-U.A" means the one or the other; "U-U-Us''
stands for No. 3; "UHA-UHA,'' denotes intense desire ; (Uha) "U AU A," to revolve a matter in the mind, as we say "over and over again";
"KHI-KHI," to beat or rule (Khi) ; "HAB-HAB," to prowl round
and round; "KEN-KEN" and "KES-KES," to dance; "KER-KER,"
to claw; "KHET-KHET,". to attack and overthrow; "AM-AM,"
devourers; "AB-AB," to oppose (ab). "AP-AP," to mount, rise
up (Ap) or Up-up; "BEN-BEN" and.",BER-BER," for the roof and
summit, the topmost height; "HAN-HAN," to return; "HER-HER,"
to snore; "MAS-MAs," to dip, dye, anoint; "MEN-MEN," to perambulate; "MER-MER," a friend; "Nu-Nu," the likeness, the little
one; "PA-PA," to produce ; "PEH-PEH," glory; ''REM-REM," fish;
"Ru-Ru,"companions, steps; "SEB-SEB," encase; "SEM-SEM," regenesis; "TEB-TEB," to tread;" SHEB-SHEB," slices of flesh or food ;
'' SHEN-SHEN, to fraternize, ally, form a brotherhood, or companionship; "SHU-SHU," plumes. These words show that in Egyptian
the duplicated word was equal to the terminal TI, value two, and
therefore a plural ending. Thus, Peh-peh is the equivalent of Pehti, the
glory or force in a double form. RURU is equal to RUTI; SEB-SEB to
SEBTI. SEM-SEM describes a second phase; NuNu, the child, a second
or duplicated form, and two plumes will read SHU-SHU, or SHUT!,
whilst in '' U-U-U," for number three, the repetition serves the purpose
of reckoning.. This method of duplicating preceded any other kind
of plural by means of the prefix or terminal, and belongs to the
stage of language before ideographic signs had been reduced to
phonetic values, when the two hands were expressed by KEP-KEP
instead of KEPT!; a Lower Egypt in Nubia, by KEP-KEP, instead
ofKHEBT.
Numbering or reckoning is a mode of repeating by reduplication; and this in Egyptian is designated KHA-KHA. The throat, a
chief organ of utterance in the guttural stage, is the KHE-KHE. To
cackle as the goose or the fool and idiot, is to " Kaka," and the deposit of Kaka is k~, to cry, call, or say. This seems to follow the
duplicative mode of pluralizing into the region of the clickers and
cacklers ; the QUAQUA, as the clicking Hottentots name themselves.
The Namaquas are a tribe of these QUAQUA, and the QUA in their
name is presumably a reduced form of QUAQUA, as NAM in their
language means to talk, and NAMS is a tongue. NAM-QUAQUA,
whence NAMAQUA, would thus denote the talkers with clicks, or
those of the KAKA language, the Cacklers.

Tlie Table proves that the Negroid language of Brumer Island retains the highest number of duplicated words, and next to it comes
the Maori of New Zealand with its 169 in the thousand, and the
following list of Maori words will show how the duplication of the
syllable pluralizes and intensifies : -

----~-----

~~---

A BooK oF THE BEGINNINGS.

APo, gather together, grasp. APOAPO, roll together, entangle.
APU, company of labourers. APUAPU, crammed, stuffed,
ARu, follow, pursue. ARUARU, chase.
AWHIO, go round about, wind. AWHIOWHIO, whirlwind, or whirlpool.
HAE, slit, lacerate. HAEHAE, cut repeatedly.
HARI, song. HARIHARI, song to make people pull together.
HOKI, return. HOKIHOKI, return frequently.
HoPu, catch. HoPUHOPU, catch frequently.
HURI, turn round. HuRIHURI, turn over and over in one's mind, ponder.
KAPu, the hollow of tht: hand. KAPUKAPU, the sole of the foot.
KARE, a ripple. KAREKARE, the surf.
KIMO, wink. KIMOKIMO, wink frequently.
MoTu, severed. MOTU MOTU, divided into isolated portions.
PAKI, slap, pat. PAKIPAKI, slap or pat frequently.
TOHE, persist. TOHETOHE, be very pertinacious.

t:
J

In this aspect the language of the Maori is next to the Negroid

type, and both belong to the oldest formation of spoken language.
Egyptian had, to a great extent, passed out of this primitive! phase,
but the hieroglyphics remain, and these in their ideographic stage
show us the pictures of duplication, inasmuch as the phonetic B was
an ideographic BUBU (or Bub), F was' FAF; H was HuH; I was II
or Iu ; K was KAKA; M was MUMU or Mim ; N was NUNU ; P was
PEP; R was RER ; S was Sus, and T wasT AT. These are the visible
representatives of the duplication in sounds.
In tracing the African origines at the antipodes, the Maori language
and Mangaian mythology will furnish the chief evidence, but no contribution from kindred sources will be rejected.
TINA or DINA is a type-word for the foot in the Australian dialects.
Tena (Eg.) means to divide in two halves, and become separate, which
supplies a principle for naming the legs or feet. At this primitive
stage we find a few Australian words not recovered in Maori. In
another dialect, the Terrutong, which counts two and reckons number
three as two-one, the word for one is ROKA, and two is ORIALEK,
the rest are added to these. Also inRaffies' Bay, One is LOCA; Two
ORICA, and in Egyptian LEKH (or Rekh) means to count, account,
to reckon. Rekh interchanges with Ark, which is determined by the
noose or knot for one period. So REKH in Maori is to knot the hair;
that is the Egyptian ARK, and RIE-REKE is two knots; this ~nswers
to ORIALEK, the Second. Thus REKH, to count, is the sum and
substance of all their reckoning.
We are often told of tribes that can only reckon two; which is an
error. No tribe who ever reckoned on the hands could avoid counting
up to ten. It is the base, the two hands, that has been mistakeq for the
limits. All digital counting implies the two, five and ten, and the two
hands necessarily include the ten. For instance, Kap is the hand in
Egyptian and other languages, that is one and five, and it is used for
both. Kap in the Jhongworong (Aust.) dialect is No. 1. Kabti or
Kepti (Eg.) denotes the two hands, and number two in Kamilaroi is
Kadien. In the same language the emphasis and urgency of imperative command is measured by the prolongation of the affix WA. . The

AFRICAN ORIGINES OF THE MAORI.

539

Maori UA-UA means to be strenuous and pertinacious. UAH (Eg.)

signifies augment, increase, very much. U A (Eg.) means go along, a
long, long, long way. KHERP (Eg.) is the first, chief, principal, consecrated, his majesty, the type of the One. The KHERP was the first
figure modelled by Ptah. In the Boraiper dialect the name of the
number one is KEIARPE.
Horus, the " KHERP," was the pubescent Sheru, the adult and
hairy god, and in. the West Australian KELAP denotes the first appearance of pubes. KHERP (Eg.) also signifies first fruits,~which
were offered in one shape or other, including the hair at the time of
puberty,-and the word also reads to produce iinen. KUNG-GUR
(W. A.) is the name for a young woman who has arrived at puberty.
This corresponds to a proto-Chaldean title of Ishtar in the character
of GINGUR. In Egyptian KHEN-KAR would denote the period of
puberty. The KWONNAT (W. A.) is a kind of acacia tree. This tree
in Egypt was a form of the tree of life. Here the KWONNAT, as a
sacred tree, answers by name to the KUNT (Eg.), a fig-tree.
MUTA-MUTA (Tas.) is the bird. In hieroglyphics the MUT is the
bird that symbolizes the mother. MAGRA ('fas.) is a name of day.
In Egyptian MAK is rule, and RA is day, or the sun. The MAKHU is
the horizon, and the sun on the horizon is Makhu-Ra. GIBOR in
Wiradurei is Man (Vir). Khepr (Eg.) is the generator. In the West
Australian the tadpole is named a GOBUL. This is a form of Khepr,
who was the frog-headed transformer in relation to water, and beetleheaded in relation to the earth.
In the hieroglyphics the moon and moon-god are represented by
the Ibis or HABU. In North Tasmania the moon is called WEBBA;
in the South it is WEIPA. HAPA (Mao.) means crooked and curved,
. and the curved bill of the Habu made it an image of the lunation or
curving moon. In the same dialects the NURSE is called MEENAMERU. MENA is the Egyptian wet-nurse; MERU means to love,
attach, kiss. TET (Eg.) is the mouth, speech, or tongue, and
in Port Philip the tongue is named TATEIN.
TATANN was
a divine title of the god Ptah as the father of beginnings, and
in the West Tasmanian vocabulary the name for father is T ATANA. TuT (Eg.) denotes the engenderer, the male emblem.
Tata in Maori is the stem or stalk, and NA means begotten
by. KUMI is the Maori name for No. 10, as a measure of ten
fathoms, and Khemt is a form of No. 10 in Egyptian. To be Khemt
likewise denotes the man or god of thirty years, who was the pubescent and 'hairy Horus called Khem- Horus, the virile adult. The hair
figured on the Shebti or Double, the image of the re-erected life, and
on the statues found in Easter Island has been alluded to as typical
of Khem, which means the erectile power and potency that supplied
the symbol of resurrection. KEMHU is applied to a certain form of
hair, possibly to its being twisted to imitate the tongue Hu, as a

540.

A BooK .OF THE BEGINNINGs.

type of maturity. Be this as it may, the Maori KUMI-KUMinot only

denotes the beard under the chin, but the duplicated Kumi is the
equivalent of KHEMTI or Khemt, as the pi ural form of Khem which has
the meaning of three-the Egyptian plural-and ten; hence thirty or
KHEMT, the /wmme fait of thirty years. KUMI-KUMI for the bearded
chin and throat tells exactly the same tale. MEIJA (yY.A.) is
the MATA (Eg.), the phallus. MANDO (W.A.) means pufuescence.
In Egypt MEN and MENTU were two divinities who personified
pubescence.
Regaa, Tasmanian, signifies the white man; Reko (Mao.) white;
and in Egyptian Rekh means to bleach, full, make white. The Bibi
(West Aust.) is the female breast; English hubby. This is explained
by Bub (Eg.) the well of source; to be round and to well forth.
B.AT (Eg.) means to inspire. In one sense it is to cause a soul to be;
Ba being the soul or spirit. BA also denotes a spiritual illumination,
hence Ba-t to inspire will signifiy inspired, the t being a participle.
The Fijian BETE, Abyssinian BOUDA, Amazulu ABATAK.A!TI, Zend
BUITI, Toda BUHT, are all forms of the BA-T, the inspired or inspiring, and identical in this sense with the Hindu Buddha, the enlightened, illuminated, or inspired one, who as SAKYA bears the name of
the enlightened in the same sense from SAAKH (Eg.), illumination,
understanding, an inspiring influence ; Saakh to influence, illuminate,
inspire ; SAKR signifying perfect. The word " SIKA " is alsd used in
Fiji to describe the signs of the god or spirit being in possession of
the medium or priest; "SIKA '' describes the appearance of the
inspiring spirit. So. in the Ojibwa language to YEESUKU is to prophesy in an abnormal condition. With the aborigines of India the
diviner, exorciser, and witch-finder is denominated a SOKHA. 1
TORO in Maori, means to consult by divination. This is the Egyptian TERU to invoke, ask, interrogate, question, adore. The TARO
is a name of the Fijian diviner or magician identical with the Gaelic
Draoi or Druid as the magician. The Fijian word Tara signifies to
ASK, and when the TARA invokes, questions, or divines, he .sits in a
prescribed manner with his knee up and foot resting on his hee1.2
The Egyptian diviner probably sat in the same position, as TERU is
also the name of the heel.
MAU, in Mangaian, means to spring up lightly. It is the. name of
the season in which the roots in the soil spring up into. life, and
answers to our spring and MAY. The Magellan clouds are named
"MAu,'' as if from the rising-up of vapour, or curling up of smoke in
the heavens. 3 It is needless to remark how Egyptian ! where all is so.
MAU (Eg.) is light, brightness, beams. MA, to grow, live; MAAU,
the stalk, shoot ; also MA is vapour, cloud, puff, or air,-ever:y form of
light and lightness, spring and springing indicated by the Mangaian
1

Colonel Dalton.

2
3

Williams, Fiji and the Fijians, vol. i. p.

Gill, p. 317.

229,

AFRICAN ORIGINES OF THE MAORI.

54 I

Mau; the light and vapoury lightness bejng both combined in

-Magellan's clouds.
The Maori, Samoans, and Tahitians call the south TONGA,
and speak of going up to the south and down to the north as it
was in Egypt. HAGI (Tongan) is upward, and HIFO down or
downwards. Tonga the south answers to TEN (Eg.), the elevated;
- KA, region; AKHA (Eg.) is the high, and HEFA the low, to squat
down. Amongst the ancient Hawaiian names of the south is Lisso. 1
In Egyptian both RES and Su are designations of the south. RESsu, as a compound, is the raised up heaven of the south.
T AKURUA is the Maori name of Sirius, the dogstar, which announced
the arrival of the Inundation. TAKA means prepare, make ready.
URUA denotes the arrival. In Polynesian URI is a plural of the
_dog, and Uhar (Eg.) is the dog. Teka (Eg.) is to see, behold unseen.
-Thus Takurua was the watchful announcer in New Zealand as in Egypt.
It is natural that heat and light should have been named earlier than
fire, and that fire when discovered should be named in the likeness
of heat and light. Egyptian contains the chief type~names for heat,
light, and the sun, found in all the groups of languages, and these
originated apparently under the Motherhood. For example, KEP,
the name of the old goddess of the seven stars, supplies a word for
heat, fermentation, and light, but with no certain relation to the
element of. actual fire. The first types were framed and names were
formed under the feminine regime, and the earliest heat and ferment
of KEP related to the fire that vivifies, or the fire of life in wombworld. Hence the so-called goddess of fire, and the female mould of
the type in Kep, who was the secret abode, the womb of life. In a
second stage or character Kep, the genitrix in Khepsh, is pluralized
as Khefti, Khepti, or Khebti. Khepti modifies into Uati or Uti, a
goddess whose name signifies heat as well as water. The root KEF
or KEP (Eg.) meaning heat, and to heat or light, furnishes the following names of fire found in the various groups of languages :QUAFI, in Chamori; GOIFI, in Guaham; CAUP, Ann atom; Couvou,
Tocantins; CH'O, Pacaguara ; Kou, Apatsh; KAPURA, Maori ; AFR,
(Eg:) ; A_.VR, Hebrew ; AFOR, Arago ; FURU, Biafada ; URA,
Erroob; FoR, Papuan ; AFI, Ticopia, Mallicollo, and Fakaofo; Y AF,
Tobi ; AFU, Malagasi; IAF, Satawal ; EAF, Ulea, and the Micronesian
Group; FAI, Ahom, Khamti, Laos, and Siamese; FI, Japanese, and
Luchu ; KABUNGO, Aaiawong ; APEH, Aino; HPIHU, West Shan;
HIPPU, Telugu; HIEPP, Mallicollo ; APUY, Tagala; API, Menadu,
Buton, Mandhar, Bugis, Sasak, Bima, Sumbawa, Bali, Ende, and
Mairassis; APUI, Bashi, Kayan, Korinchi, and Atshin ; APEH, Solor ;
APIE, Batta dialects; APOI, Silang, and Sumenap ; APO, Macusi ;
AP, Guebe; OPOAY, Rejang; EPEE, Catawba; EBE, Takeli; AVE,
Yesso; AWA, Mohave; PHU, Shina.
1

Fomander, Polynesian Races, vol. i. p. 17.

----- - ----

542

----~ =---~~-

A BooK OF THE BEGINNINGS.

Khepti modifies into Khet and Kat, and these are names o,f fire in
Egyptian. KHETI or fire is the name of an enormous serpent with
seven folds, the support of seven gods in the Hades. The name
goes back to KHEPTI which in the modified HEPTI is a n:ame for
No. 7, originating in the seven stars. Khet (from Khept) and Set
are Egyptian names for fire itself, and this wears down to Ut for
fire and heat; also to jet and emit fire. In these succeeding forms
of the name we have KuADE, Bagnon ; KHOTT, Kot, and Arini ;
KuT, Cahuillo; KETAL, Araucanan; KATTI, Maipur; KATHI,
Baniwa; KUATI, Sapiboconi; KADING, Kasia; KIDZHAIK, Mille;
HEDDOO,Begharmi; HoT, Skwali; HATZ, Hueco; HAT, Assan;
GADI, Punjabi, and Hindustani ; GADLA, Parnkalla ; GAADLA,
Menero Downs; UKUT, Ternati; WATA, Waiyamera;! WATO,
Maiongkong; WETTA, Woyawai; WATU, Carib, and Akkaway;
WOT, Yakut, and Tshuvash; UTU, Furian; UT, Kirghiz, Baraba,
Kazan, Nogay, Bashkir, and Meshtsheriak; OT, Turcoman, Tobolsk,
Tshulim, Teleut, Kuznetsk, Koibal, Karagas, Yeneseian, Kumuk,
and Karatshai ; UD, U zbek; OD, Osmanli.

Everywhere the mother-mould is first. Kep, Kaf, or Af, signifies

BORN OF ; the heat or fire of life. In the first phase the genitrix was
designated Kartek, the sparkholder, in allusion to her circumpolar
supremacy, and TEK, the name for the star-spark, supplies the typename for the Star as TOGYT, in Fin ; TJECHT, Esthonian ; J:'ECHTE,
Olonets ; T AGTI, Karelian ; ETAK, Solor; TAKAR, Miri; TEKAR,
Abor; TAKAR, Dofla; TOOKUL, Natchez. TEk, the spark, TEKA,
to sparkle, furnished the name for fire, which, when proddced, was
derived from the spark, as TUEK, Motorian ; TIKIAI, Saravecca ;
TEKEl.U, Daurai; TEKIEEHT, Riccari; TEGHERRE, At6ria and
Wapisiana; ToGO, Savara, Mangasela, Yakutsk, Tshadpodzhir, and
Nertshinsk; TOGGO, Yenisei; T'JIH, Bushman. In the secJnd stage
~ Khept, U ati, or Ut, is still feminine, for the genitrix was of a dual
form as representative of the Two Truths. Now, as here m~intained,
the first son of the ancient genitrix Typhon was Bar-Sut of.the DogStar, and he was the primordial god, or male divinity of fire.
Hence the names Bar and Sut signify fire, the star being a:ssociated
with the furnace-heat of the " Dogdays." The earliest form of the
great solar god of fire who can be traced by ~eans of the mon um{mts
is Kebekh (later Sebek-Ra), the son of Keb or Kep, the Typhonian
great mother. Kebekh was the crocodile type of the sun, wpose eyes
denoted sunrise, and his tail the sunset,! or darkness. Kebekh was
the sun of the waters and the underworld ; his name modifies into
Sebek, Khep, Af and Kak, or Sebek-Ra, Khepr-Ra, Af-Ra; and the
ancient god Kak, who was continued in the Tum-Triad when that
was formed. KAK signifies darkness, shade, night. The same word
as the name of the boat, written KAKA., shows a prior form in KF-KF,
1

H~r-Apollo, i., 68 ..

--~

AFRICAN ORIGINES OF THE MAORI.

543

a duplicate equivalent to the second Kaf, as in Kafti or Khebti, and

so KAK equates with Kebekh, the son of, or the second form of Keb,
corresponding to KEP-KEP and KHEB-KHEB, to descend, go down,
fall down, or set; KEBEKH, KA-KA, or KAK, being the sun below in
the underworld. In this form of the sun below, a male solar god was
created as the author of fire, and the fashioner by means of fire.
Hence Khepr, the Egyptian Vulcan, and Hephrestus, the Greek god
of fire, who was represented as the lame and limping divinity of divers
mythologies; the crooked-legged Ptah; the Hottentot "Wounded
Knee ; " and the Greek Vulcan. KAK means darkness ; and, in
another spelling, Khekh is light. Thus, as will be shown in explaining the name of the star Kokab, -K~kab, or Kab-kab, the fundamental
meaning is the light-in-shade, and in .the solar phase, Kak was the
god of darkness, who supplied the name for god as CHUGH-Ra, the
black sun, in Ge; CAGU, Bushman ; XACA, Laos; CHIKOKKE, Loango,
a Black Fetish God; KIGE, Susu; KACHQUA, Seneca; CAOGARIK,
Abipone; KAKER, Port Philip; QUAKER, Nottoways; KHOGEIN,
Ltinctas; ]ACH, Hebrew; ]ACK, English; }AUK, Arabic; }ACUSI,
Japanese; IJAK, Kodiak; }AGEACH, Radack; }OCAHUNA, Cuban;
]ACA, Singhalese, Devil; EYAK, Koniaga, Evil Spirit; WAK,
Galla; WAKAN, Sioux; ACHUCHE, Angami-Naga; AOGUE, Sereres;
UKKO, Finnic ; 0KHA, :otomi; }EKO, Gonga; AKH, Hebrew and
Assyrian.
The name of KAK, the solar god of the underworld, supplies the
following names for the si:m :CHAKI, Paioconeca; KACHQUA, Seneca (sun and moon); KAKKAAN,
Kolush of Sitka; KAKETLKH, Ugalents; KAQUI-KEBIN, Andaqui;
KAAGH-KWA, Cayuga; GARACHQUA, Onondaga; CHOKONOI, Navaho: KIJIK, Ottawa, Sun, and in Ojibwa, light; KAJA, Begharmi;
KUYA, Koibal; GEGGER, Eboorr; SHEKKINAK, Eskimo; IAKAI,
Ticunas; SAKH, Kutshin ; SIGA, Figi ; SACCE, Moxos; AQUICHA,
Huasteca; WOKA, Dizzela; YUKO; Yakkumban; AHKA, Masaya;
OKO, Pujuni and Sekumne; YAH, Waraw; and lastly, we are indebted to Kak, the Sun-God, for the following names of fire :CHEK, Uraon; KAG, Nut; CHAKI, Paioconeca; KHAKAR, Brahui;
KICHCHU, Budugur; GAGAVAS, Umiray; KAKO, Kaffa; K'AKK,
Maya; K'HOH, Kulanapo; YUGA, Intibuca; YACHTAH, Uchee
COCHTO, Timbiras: KOKO, Legba ; CHICHI, Antes; CHECHAN, Machakali; WAIK, San Raphael; WIKIH, Tshokoyem; WIKE, Talatui;
AQUACAKE, Puelche; AKKHI, Pali ; AKA, N'godsin and Dodi ;
OGIA, Ashanti; ICHE or CHU, Pacaguara; EKA, Koldagi; OKO, Aro,
Mbofia, Isiele, and lsoama; IKA, Nubian; UGA, Guajiquiro; AHKU
Masaya ; OKHO, Khwakhlamayu : AGHI, Kuswar ; AGI, Tharu ;
AGo, Pakhya: UGG, Bhatui; AGE, Darahi; AG, Khurbat, Hindi,
Ghagar, and Nawer; AKH, Egyptian.
From these lists it may be seen that the Egyptian word, which

A BooK oF THE BEGINNINGs.

544

only indicates heat, the heat and ferment of life, as in the womp, and
the mystery of fertilization, in the name of the genitrix Kep, furnishes
the type-name for actual fire in the Micronesian group as Qu AFI,
Chamori; GOIFI, Guaham; EAF, Ulea, and IAF in Satawal. ~n the
New Hebrides we find CAUP for fire in l\nnatom; HIEPP anc;l AFI
as names of fire in Mallicollo; Y AF in Tobi; AFI, Fakaofo ; AFI,
Ticopia. KAPURA is a name of fire in the Maori, and il]l _this
language alone do we recover the f\111 form of the word AFR ! (Eg.)
(Hebrew) as the name of fire and light. Af is worn .down
and
from Kaf or Kep, the feminine fire, heat or mystery of life, and
preserves the same meaning in Af, to be born of. The Mao~i has
frequently retained the oldest forms.
In Tahiti, anci other of the Polynesian Islands, Captain Cook ;found
that it wa~ customary for the natives to preserve the bread-fruit
by fermenting. it into a sour paste ; this paste they called :J}iAHI.
Now the Egyptian word M.AI was found difficult to fathom. Mariette
argued that it had the meaning of bodily humours, including the
seminal essence. But we recover a more inclusive and workable
sense in the Polynesian ~ MAHI" for fermentation or fermented ;
Maori MAHI, to work; Mor, to ferment. Mahi is the Egyptian MAHI
to fulfil, applied to the- gestator and bread-maker. MAl (Eg.) lis the
fermenting source of life as the spirit of the mal~. This meaning of
Mahi, to ferment, or to be fermented and fulfilled, will help us ~o the
sense of an unknown kind of Egyptian drink named KARMAHU.1
The hieroglyphic Jar, Kar, or Karhu, is determined by a vas~ from
which steam is issuing. In the Maori both KOROHU and I):.ORUMAHU are names applied to steam. The issuing steam implies some
kind of craggan or vessel for the fire. Drink, produced by steam,
will no doubt include distilled liquor;9, and as Karr in EgyptiJn and
Maori denotes a furnace; the Karhu is- the steaming jar; the:KARMAHU the drink; an<\_ as MAHU means to ferment and tum into
spirit, it follows that the steaming signifies distilling, and KARkAHU
is drink as a distilled liquor; drink fermented and fulfilled in the jar
or craggan, Mahu (Mao.) also denotes the being raised up by I force,
as in steaming or fermenting. Tane-Mahuta was the strong. spirit
that forced up the heaven.
~
The Mangaians, when expressing their belief that the Deity is
the essential support, denote it by the word Ivi-MOKOTUA, the
back-bone, or vertebral column. That is the same ideograph ~s the
Egyptian Usert-Sceptre which is formed of the back-bone, and is the
sign of sustaining and protecting power. This emblem was 'Eyphonian at first, with the head of Anubis on the top; that is, it i-epresented the genitrix Kep or Kef, whose name_ denotes puis~ance,
force, and power. She was the primordial Power personifie~, anq

,,K

Smith, P. H., Birch, IJktionary, p. 416.

AFRICAN ORIGINES OF THE MAORI.

545

Sut-Anubis was her son. The continuing of the feminine type as a

masculine one is shown in the Ritual, 1 where the " SPINE of the
Osiris" is said to be in " the shape of that of Pasht." It has been
explained how the name of Kefa, Chavvah, or Ihevah passes into
that of Ihu and Iu, the dual-natured son; and precisely the same
thing occurs in the Polynesian and Maori. The Eve, or Kefa, of
Mangaia and New Zealand is found in Ivi, Iwi, or WHEUA. The
Maori has no v, or WHEUA would be WHEVA, the equivalent of
Khefa or inil', as the name of the genitrix, the back-bone and sustaining power, the essential support which was figured at first as feminine
and hinder part. In Samoan and Tahitian the typical word for the
divinity is Fatu, the name of the ancient genitrix as Fetor Aft. Fatu
has a variant in ATU, and the moon, at fifteen d~ys old, is called Atua
in Maori. This relates the Atu or Fatu to the lunar Goddess of the four
quarters, and to the Goddess 15, a title of Ishtar. Atu, in Mangaian,
is strictly the kernel, core, or heart of a thing ; the hard, essential, and
sustaining part. Very large kernels are called KATU, which shows
an earlier form of the name. Katu is the hard form of Hatu (Eg.),
for the heart and essence of all. Akatu (Eg.) is the foot, the sole;
and the SOLE of the foot was reckoned an earlier foundation than
the soul.
"My heart is my mother," says the Osirian. 2 . "My heart was rriy
mother ; my heart was my being on earth." That is the Hatu in
Egyptian, and Atu in Mangaian. The earliest form of the Hat or
Kat (from Khept) is the womb-type of the producer. Wheva, lvi
lwi, pass into Io. IHO is the heart of a tree. Ioro (Mao.) means
the doubly hard, and in Mangaian Io is a constant equivalent for the
Atu or Katu, the core, kernel, pith, or heart, which expresses the same
meaning as lVI, or the bone. Bone,kernel, pith, and heart are entirely
typical of the essential base and support of life. The Polynesian EvE
could not be borrowed from the Missionaries as the Eve formed out
of Adam's bone, for she preceded the male. I vi the widow is I vi the
genitrix, who existed before her son grew up to become her consort
and to represent both sexes in one. This duality of the Io, or I u, is
also manifest in the Maori IHU, for the nose, which, in the hieroglyphics as the nose of the calf, is the sign of the Au (lu). The
heart of the tree is IHO, or UHO, and UHO is likewise a twin-type as
the umbilical cord. The word IHO, or Io, says Mr. Gill, is a common
name for God in Polynesia, and he observes, "Most appropriately
and beautifully do the natives of Mangaia transfer the name IO-ORA
to Jehovah." He little thought how appropriately ! He renders the
"IO-ORA " by the living God. "ORA," in Maori, means alive, safe,
escaped, recovered, well in health. The first who escaped in the
passage of the waters, or the void, was the Ora or Horus, the Saviour.
ORE means to bore a way through ; the OREA is a kind of eel, the
1

VOL.

II.

Ch. xlii.

Rt'tual, ch. xxx.

N N

. !

A BooK oF THE BEGINNINGs.

type of Tuna and Tum who passed through the waters and , mud of
the abyss. The Ora, Horus, Koru, Ar, El, or Elyon had t~e same
origin in phenomena, and the type is as old as Sut, who was ~oth the
Har and I u in one.
'
In catching these last words of the Mangaian mythology just as it
was expiring the Missionary was doing good work, but in preaching
his gospel he was also re-imposing on the people their own i ancient
divinities in another shape.; the Hebrew version of these b~:Hng but
a portion of the driftage on many shores of one original system of
thought long gone to wreck. Where there is sufficient int~lligence
extant, as in India or China, the native mind recognizes 1the old
matter, newly presented to it as a special divine revelation, and is
able to gauge the litnits of those who do not so recognize, it, and
who are profoundly ignorant of the origines. Consequently t~ose who
know are not to be converted to the creed of those who do not know.
A common name of God with the Mangaiansis "TATUA MANAVA,"
rendered by Gill a loin-belt, or girdle. It means more th;:m that.
TATUA is the belt, and MANAVA (Maori MANAWA) is the v~ry heart
and breath of life, as well as the BELLY or seat of life. It is, therefore, a girdle of the breath of life, or more literally a life-be~t. The
Mangaian and Maori TATUA is the Egyptian TATU, a buckle;-symbol
qf life, which the Egyptians enclosed with their mummies as l:J. type of
immortality. " Osiris having set up the Tat and prepared ~he Tatu
(buckle) proceeds wherever he likes." 1 The Tat was the cross of
Ptah; the buckle, a kind of Ankh-loop, signifying life. Thls TATU
therefore was the equivalent of the Mangaian girdle of li(e. The
" Tatu " was an image of the eternal (Teta) in Egypt, and here we
find that Tatua is the name for the eternal. " Eternity," ~ays Gill,
"is often expressed by the phrase 'e rau te TAUTAU,'" i.e. 2po ages, 2
or "e tautau ua atu," i.e. time on, on, still on. The Tautau ~or. ages,
time continual, for ever, is the Egyptian Teta, eternal, or :time for
ever, figured by the cirde, the Tat of the four comers, and the
Tat-buckle.
The images of the gods and ancestors, as well as the spirits of the
departed, are called TIKI-TIKI in Polynesia. They are looked upon
as protectors of boundaries and crossings. The Egyptian Tekh is a
frontier, and Teka means to cross. These are commonly called the KII
without the T prefix, and the Egyptian Akhu, Khu, or Khi, ate spirits,
manes, the spirits of the dead. The same word likewise denotes the
edge, boundary, or horizon. The New Zealanders make little t1jl.lismanic
images of greepjade, called TIKI. Tiki was the creator. The word TEK
(Eg.) has the important meanings of to twist, to see unseen,i with the
eye for determinative ; to be hidden and escape notice, and yet to behold. This is possibly expressed by the TIKI, which has the qead bent
down on one side and twisted as if to realil!le the meaning o~ Tek ; a~
1

Ritual, ch. cxxix. Rubric.

Gill, 326.

-~----,-

AFRICAN ORIGINES OF THE MAORI.

547

may be seen by images in the British Museum. TEK (Eg.) means to

amputate, cut short ; English DocK, to cut off, and Dockey, a little
meal. The Tiki is not only a dwarf, but is docked of two fingers of
each hand, and thus images those who have been cut off, with whom,
in slang English, it is ''all dickey." Dr. Krapf learned that the dwarf
Africans, only four feet high, were called DOKOS, i.e. Tekis, or short
people. Under this name we have a type of Sut in the ass, designated
a "dickey." Tiki was the god of the dead, and the first to make a
passage through the underworld. He was the crosser, and Tek (Eg.)
means to cross. The Egyptian Tekh is Taht, the lunar-god of the lower
. world, but not the earliest who made the passage. There is a god,
Tekhem, in the Ritual. Tiki has several images, one is a post marking
a Tapu place ; another is a figure on the gable of a house ; another
the lower part of the back, the sacrum ; the os sacrum being a very
early form of amulet or charm. The .TOKI in Maori and Mangaian is
the axe or adze. Eva-Toki is the axe-dirge. "In this scenic dirge,"
says Gill," the axes were used to cleave the earth which had swallowed
up the dead. They were only mimic weapons made of iron-wood, as
the use of stone axes would infallibly end in bloodshed." The Toke
in Maori is an earth-worm, another earth-cleaver, and the word means
gone away, out of sight.
The axe ideograph, the sign of Anup the opener-the first opener
of the underworld, who was therefore the conductor of the Great
Mother, of the sun, and lastly of the souls-is the symbol of divinity in
the Mangaian mythology, as in the hieroglyphics. In the dirge of the
"Blackened Face" the mourner for his lost son exclaims, " Fairy of
the Axe ! Cleav~ open the secret road to spirit-land, and compel
Vatea to give up the dead."_ "Puff, Tiki, a puff such as only ghosts
can." That is, to crack and split, and the word used is rendered by
the Latin Pedite. The appeal is followed by a chorus of pretended
explosions. Irreverent as this seems, it goes far to identify TIKI with
the Hottentot Utixo, who they say is the concealed god that sits in
heaven and thunders. Tiki who thunders will be a god of lightning,
and his axe (Toki) becomes a link in connection with the axes of the
thunder and lightning in many lands. Sut-Anup wasthe earliest firegod and LIGHTNER, and before weapons were shaped, or Celts were
polished, the flash from heaven descended with its dart of death 1
which was imitated in the stone-axe and arrow-head, and the firestones, lightning-stones, or thunder-bolts, were afterwards confused
with the weapons and amulets of the stone age. The stone axe or
adze, named Anup, identifies itself as the type of Sut, the first opener;
and in a Damara story this is apparently recognized. A little girl's
. mother gives her a needle. She finds her father sewing thongs with
thorns, and gives him the needle, whereupon he presents her with an
axe. Going further she finds the lads trying to cut down trees with
stones, and says to them, "Our sons, how is it that you use stones ?
N N 2

----.---r-"---o--- ----i

,.
I
A BooK

oF THE

BEGINNINGS.

Why do you not say, 'Ou1 first-born, give us the axe'?" 1 Su~-Anup
was the first-born of the Great Mother ; the axe was his.
The ancient Egyptian Adze preserved in the British Museum is
identical with the Toki of New Zealand, not only in shape, 9ut also
in the manner of tying on the stone to the handle, and likew~se with
the cinet with which it is bound. The Maori wicker-work is also
called T AIKI, and is identical with the Irish TOCHAR, the ~attled
causeway, the Akkadian T AK for reed-matting, and the English
TucK for weaving; from TEKA (Eg.), to cross, twist, or interweave.
The Tima, or hoe of the Maori, is the same implement of husbandry
as it was in Egypt, the curious dibble, or pick, placed in th~ hands
of Khem, the primeval plough. The Maori have also a :Weapon
made of stone, or Qf whale's bone, used for hand-to-hand ~ghting,
called the Mere, or Patu. It is a club of curious shape, whfch has
been likened to a soda-water bottle with the bulb flattened. 2 Some of
these war-weapons, made of green jade, were held to be t~e most
precious heirlooms of the Maori chiefs. The names of M~re and
Patu agree with the Egyptian Merhu and Pet.
The Merhu is a club or boat-hook. Now an early form of the ~sceptre,
which can be traced into the war-weapon, was the paddle-bla~e called
the Pet-sceptre. This is held in the hand a5 the sign of the i Kherp,
the princeps, consecrated one, his majesty. Various paddle-bl,ades, as
the Usr and Hepi, also approach the shape of the Mere or Patu, and
tend to identify the type with the Pet-sceptre of Egypt.
.
A secret stone used for purposes of divination by the Tashtanians
was called " Heka." 3 Hika (Mao.) is to perform a ceremqny with
incantation. HEKAU is the Egyptian name for magic, conjurjng, and
to charm. A master of magic, and charmer or conjuror to the king,
is called UR-HEKA, the great charmer. The feminine Peh or Hem
was a form of the Heka.
I
A very sacred relic of antiquity was shown to Sir George ~rey on
the ls!and of Mokoia, in the middle of Rotorua Lake, during his
visit there in 1866. Two aged priests were still keeping watch over
their treasured symbol preserved on the site of an ancient i temple.
This was an image the size of life, well executed in a species of.P,orphyry,
represented in a sitting posture with the elbows resting on t~e knees
and the face looking upwards, one of those apparently bropght by
their ancestors who first entered the island, as the stone could not
[
have been procured on that side of the world.4
Rotorua means the Double Lake, which corresponds to thei Pool of
Two Truths. The priests took the Governor, Sir George Grey, to
the place where the Giant of Rotorua, called TUORANGI, was]interred
in, a stone coffer or cist, eight and a half feet long, formed of flag1
2

Bleek, Reynard in Africa, p. 90

See Early History, Tylor, p. 202, 3rd edit.
Bonwick, p. 193
Te Ika a Maui, pp. 311 32.

-~-~-,

AFRICAN

ORIGINES OF THE

MAORI.

549

stones with a sloping top like the roof of a house, the ridge of it
being curiously carved. 1 Tuarongo (Maori) is the back or ridge of
the,house; Tua-rangi would denote the ridge of Heaven, and as Tu
means to stand erect, the giant Tuorangi was no doubt a form of the
Heaven-raiser and supporter, the giant, the Maori Nimrod. One of
the Egyptian gods is termed, "Sole type in the roofed house." 2
The allegories and their illustrations found amongst the Maori and
Polynesians are often so ancient that they resuscitate. an almost
effaced type. The lizard is one of these. It is extant as the ideograph of multiplying and becoming numerous, l;mt was comparatively
superseded in monumental times. The lizard is to the Maori and
Tasmanian women what the serpent became in Egypt, a feminine type
of the Two Truths on which the multiplying depended. The Eel is
another almost superseded symbol. The Athenian comic writers
Anaxandrides and Antiphanes scoffed at the Egyptians for considering
the eel a powerful dremon and an equal of the gods. The Eel was
sacred to Hapi-Mu, or the Nile, and was also a type of Tum.s HapiMu may be rendered the water-concealed. Tum was the sun which
made its way through the fabled waters of the deep, and the eel was an
appropriate type for the crosser beneath the waters. The eel as a solar
symbol-like the frog-is so ancient that it belongs to a time when
there was neither boat nor bridge, and the big fish was the boat ; as
in the Mangaian myths, where the whales, sharks, and large fish are
called canoes. The frog spawned a bridge, as it were, over the surface
of the waters, and the eel made its way at the bottom, through the
mud of mythology. So the god Shu and the solar God were said to
transform into the cat, because this animal could see to make its
way by night. Such modes of representation did not originate in
worship, but in necessity and utility.
Tum was the earlier Aten or Atun, the circle-maker, the deity of
the disk, the one who crossed the abyss, bridged the void, completed
the circle when he was considered as the child of the mother. This
form of the God whose type was the eel has been preserved in the
Maori and Mangaiim mythology, in which Atun is Tuna, the divine
solar hero who crosses the waters of the inundation in the shape of
an eel. TUNE is the Maori name of the eel, and the word eel is
identical with El and Ar, the son, who made the passage of the
underworld as the Af-Sun, or Atun.
In the story of "Ina-who-had-a-divine-Lover," daughter of Kuithe-Blind, who dwelt in the shadow of the Cave of Tautua, Tuna the
Eel-God appears to her, and tells her of the coming flood, and of an
eel that will be landed at her threshold. She is instructed to chop
off its head and bury it. This was done and Ina daily visited the
grave of the Eel-~od, her lover. One day she saw a stout green
1

2 Rit. eh. cxlii.

Te Ika a Mauz~ pp. 31, 32.
a Votive Mummy-case in Bronze. Leemanns.

sso

A BooK oF THE BEGINNINGS.

shoot piercing the soil, and the next day this had divided into two.
The twin shoots from one root grew into two cocoa-nut trees which
sprang from the two halves of Tuna's brains; one red, the other
green, the red being sacred to Tangaroa, the green to Rongo, who
are the twin-brothers of another mythos. 1 It is at this depth the.
origines of mythology have to be read.
Tautua, the ridge of rest, answers to the Egyptian Tattu, the
eternal region, the place of the pool of the Two Truths, and the twin
tree called the tree of life and knowledge ; the twin Persea tree of
life in Egypt. Tuna the Eel-God, is one with Atun and T.um, who
'was duplicated in Iu, and who brings peace just as Tuna does. In
Tattu was the place of transfonnation and re-establishing,: in the
sign of the fish (An); Tun (Eg.) means to divide, and it was here
that the dual son was established in the place of the parent. The
kernel of the cocoa-nut was called the brains of Tuna, and it was
held to be unlawful for any woman to eat an eel.
According to Gill, the blackbeetle was looked upon in Mangaia as
diet for the dead. 2 The type remains the same, although differently
applied, as in Egypt and- Britain, where the beetle was buri~d with
the dead ; not for food exactly, but the Scarabceus represented being,
self-originating substance, and self-sustaining power ; it was also
the emblem of the transformation and resurrection of the dead ; this
in Mangaia had taken shape as food for the dead, or rather the
ghosts of the dead. In Koroa's lament for his lost son, beetles, crabs,
red worms, and blackbirds are said to be the food of disembodied
spirits.8 The blackbird is the MoMOO, the type of the god Mo6, who
delights to secrete men and things in his hiding-place. Mu in
Egyptian is death, and the MUMU bird of death or the dead is the
Owl, a bird 'of darkness and of death; the name of the d~ad, the
mummy, is written Mumu, with two owls.
.
The Perue, or bird-shaped winged kite, corresponds :to the
TAUTORU, or three stars in Orion's belt.4 Toru (Mao.) is three,
and TAU is the string of a garment, a loop, thong, or belt.
PERUE, the bird, denotes the throat-feathers of the PERU-PERU; the
Koko, or prosthemadera bird. PURE (Mao.) also means to arrange
in tufts. These tufts appear on the kite. The PURU-PURU, with 'its
throat-feathers, equates with the solar-hawk, which has a frill of feathers
figured round its neck. The constellation Orion is named aftet Horus
of the resurrection.
The hawk (Maori, KAHU) imaged the ascending sun of the
resurrection, Horus or Hu, the spirit; and KAHU-KAHU denotes the
spirit or ghost, 'the one risen from the -dead. So the human-headed
hawk was the symbol of the dead mummy which had become! a soul.
In England the kite is both a hawk and the paper toy. The
1

(iill, p. 77.
Ib. P 202.

P. 205.
Ib. p. 122.

AFRICAN ORIGINES OF THE MAORI.

55 I

Mangaian kites are all symbolic. One of these is egg-shaped, and

corresponds to the constellation of the Twins and their parents. The
twin-brothers of mythology are represented as coming out of the egg.
The Maori have preserved this solar hawk of mythology in the shape
of their kite, which they fly for amusement. It is called KAHU
(hawk, Cz'rcus Gouldiz), and' has the tail and claws of a hawk. It is
still made iii the likeness of the hieroglyphic "Hut," the solar disk
borne on outspread wings. This was the type of the gods K. and
Hu, the sun below and the sun above the horizon, and where the
Egyptians placed the disk between the outstretched wings, the Maori
depict the solar face. 1 It is said that two different gods in Fiji lay
claim to the hawk. 2 So is it in Egypt, where the hawk is a type of
the Solar God, both as Horus and Ra.
In the Fiji Islands, certain birds, fishes, plants, and other things
are said to be the domiciles of deities.. On Vanua Levu the god
Ravuravu claims the hawk as his abode. 8 That is how the symbolism
is reported. Now in Egypt the hawk-headed Horus is the Repa, the
heir-apparent, the prince, and in Ravuravu the name of the Rej:>a is
duplicated, in the name ()fa deity whose dwelling or type is the hawk.
In this shape the symbol survives as an ideograph, the meaning of
which has to be read in Egypt.
The primeval types and symbols live on in popular games where
the actors have no other mode of figuring them. The Maori have
another symbolical representation in which a lofty pole is erected
-on the brink of a river. Twelve ropes are attached to the top, which
revolves so that each person has to swing round in turn over the
water or precipice. This kind of swing is called the MOARI. 4 MER.U
(Eg.) denotes a ring, a circle ; MERUA, a limit of land and water,
and this meaning is identified by the position chosen. The sun in
the underworld, crossing the waters and making the MEH-passage,
was represented in the mysteri~s as having a narrow escape from
the attendant dangers in the abyss of the North and bend of the
Great Void, and this passage of danger was imitated in the MOARI.
Hence MOARIARI (Mao.) signifies having a very natrow escape.
In Egyptian MEH for the north, the north quarter, is also the
name of the number nine, and it denotes a fulfilment ; the completion of a cycle and a circle when the sun had crossed the waters
of our three winter and water signs. The Egyptian year began in
July, with a starting-point also from the solstice in Mesore (June),
and March would be the ninth month, i.e. MEH, the month of
the E-quinox. A relic of this reckoning is extant with the Maori,
who call the month of March MAEHE or MAEA, although their year
ends in December, and MAEA, to emerge; be gathered iri, fulfilled,_
is equivalent to the Egyptian MEH.
l

2 Ma~lennan, Fortnifktly Review, 187o, p. zi6.

Te Ika a Maui, p. 346.
Williams, Fiji and tlte Fijians, vol. 1. p. 219.
Te /ka a Mauz~ p. 363.

552

A BooK oF THE BEGINNINGS.

An instrument has . been found on the monuments, called the K.A,

used for throwing at birds and supposed to be the boomerang.
According to M. Chabas, . it is ~the Egyptian boomerang. In .the
West Australian languages the boomerang is named Ky-li. It is
thrQwn by striking the ground to obtain a rebound into the air, and
in. Egyptian KHA expresses this throwing to the earth, also to rise
up. But the full value of Ka is Kak, or Khekh.
,The Mangaian curved club is shaped like the Australian boomerang,
and this is named the KAIKAA. KHEKH (Eg.) means to be repelled,
repulsed, and to return ; KrK, Chinese, to kick. KEKE, Maori, signifies
contrariwise ; in a different line or direction from the one expected.
The Keke or Kaikaa then is the boomerang.
Now the word "Boomerang" appears to he a reduced form of
BOOROOMOOROONG, the name given to a scene in the most secret of
the Maori mysteries at which a tooth was extracted from the boys
who were then made into men. A throwing-stick was cut with
much ceremony, and this was applied to the tooth and knocked
against it by means of a stone. 1 The use of the boomerang, the
throwing-stick that described a complete circle, was typical of the
cycle of life then completed and the entrance into that of manhood.
This fact with the aid of Egyptian will enable us to decipher the sign
of the boomerang. BURU means the height of attainment. So
Poro in Maori means to complete, attain the end, termination, as
in the "Porabung" rite. MER (Eg.) is the circle, and ANKH, life. The
Kaika stick which fulfilled the circle was possibly a type of KAK,
the completer of the solar circle~ which, as will be seen further on,
would account for its application to the tooth knocked out. KHAKHT
(Eg.) means to recoil, also KHA is a stick and KHAT to recoil. KHAKHAT therefore denotes the recoiling stick, and this may supply
the names of the KATURIA used by the Kulis of Gujerat and
the CATEIA mentioned by Bishop Isidore of Seville. The name, as
Khat or " Cat," still survives in that of the piece of wood used in the
game of tipcat, which rises in the middle so as to rebound when
struck at either end.
The survival of the myths in ceremonies, games, usages, is totally
independent of the proverbial short memory of savages. The thing
that had been they repeated like any other act of nature, without
troubling themselves about the origin or end, or pausing midway to
remember the meaning. And these customs carry their message
mot:e simply and safely than any written record in the world when we
have recovered the clue to their primordial character. KHEPR-PTAH
was one form of the Crosser. He carries the Tat, the cross of the
crossing : Ta (Eg.) means to navigate across, and the Tat is the
cross symbol. Ptah is styled Tatanan, the father of Beginnings ; our
word tatting, for crossing the thread, preserves the primal meaning.
1

Collins, New South Wales (1804), p. 364.

AFRICAN ORIGINES OF THE MAORI.

553

The Maori also have their tatting iri the game of cat's-cradle, called
MAUl. This, by the bye, is the nameof the cat in Egyptian. in their
"Maui" they were accustomed to represent such scenes from their.
mythology as the Great Mother bringing forth her primal progeny;
Maui fishing up the land, and other pictures of the beg~nnings, in the
forms assumed by the crossed or "tatted" lines.1 They were repeatirtg
the work of Ptah-Tatanan, tatting the figures of creation over again and
enacting the scenes set forth by mythology. The first who " tatted,"
however, and the earliest to cross the waters, was the great mother
herself, .in her water-types of the 4ippopotamus and the crocodile.
Her " TAT" sign was simply a tie or knot. In her second character
as Hathor she is styled MEH-URT, the great or peaceful fulfiller.
MEH denotes the numper nine, and means a measure, to wreathe,
girdle round, fulfil, complete, be filled. Tat signifies to establish and
found, as was done in crossing and fulfilling the circle or in "tatting."
"Mau," in Maori, means restrained, confined, to be fixed and established, which was illustrated by the MAUl or cat's-cradle, as a mode
of typology.
.

Shortt, in his account of the tribes on the N eilgherries, describes

the Toda women as being tattooed on the chest and arms with semicircles, having nine points, and with rows of dots consisting of thirtysix points ; the terminal point of each row being marked by a ring or
circle. This tattooing is called GuRTU. KARTU (Eg.) denotes the
orbit or course which was fulfilled by the gestator in nine Solar
months. Guru, Sanskrit, means the pregnant woman, hence the
Great, Cornish GRETE, the graced and favoured.
The semi-circle with nine points is the fellow to the Collar of Isis
worn chiefly in front and therefore semi-circular, composed of nine
Bubu (beads), the number of months assigned to the genitrix as
mother of the Sun-God. Guru, the pregnant woman; is she who
is both great and girt. KHIRATU in Assyrian is the type-name
for woman, from this root, as the gestator distinguished from the
child. The thirty-six points showed tlie number of ten-day periods
in the year, determined by the thirty-six decani (Tehani) or crossing
stars; and this number of crossings in the year was prescribed
by the Syrian Liturgy as the sacred number of the cross!
The natives on the Murchison River celebrated a festival at which
they made a great gathering o( eggs. They danced around an oval
or egg-shaped pit, and carried the spear . in front of the body as
priapus simulacrum : the pit itself being fringed with bushes. According to Oldfield every gesture was an appeal to the virile passion.
This festival was called the KARO. Kara in Maori signifies the man,
the adult male or the old man. In Egyptian KAR denotes masculine
Te Ika a Maui, p. 347
Shortt, Tnbes o1z tke Nei!gkerries, quoted by Marshall.
p. 47
1

Amongst the Todas,

.,

..

.:

-~---------------------~--------~~~----~

554

A BooK oF THE BEGINNINGS.

power; the testes are named KARIU and KARTU. Both names have
passed into the far islands.
One illustration is this KARO festival. We also find the KHERTU.
The Adelaide blacks practise a rit~ of initiation on their youths in
which they suffer the test of their manhood in the shape of a
piece of bamboo reed being thrust into the prepuce, and the
membrane is then slit by means of another piece of reed to which a
After this trying
sharp edge has been given by rending "it.
ceremony the member is named KERTO, the Egyptian name of the
testes, the male power and property. The rite was performed at the
time of puberty when the boy passed into manhood.
Davis, who had been admitted to the Maori mysteries during fourteen years, says the ceremony ofyoung-man-making, called WORRINGARKA, was for the purpose of passing the lad into the state of manhood, and to teach him how to act with a woman. They bestowed on
him a seal of admission. It was affirmed amongst the black natives,
that the lizard Yuta now dwelling in the Milky Way was the author of
the Worringarka. The rock-lizard in the hieroglyphics is the ideograph of becoming numerous and multiplying. The rite of circumcision
(not in the fanaticf!.l phase of castration) was that of swearing-in and
covenanting for the reproduction of human kind; hence the proper
time of the rite was at the period of puberty, and the lizard of the
Milky Way is as good an ideograph of multiplying as the rock-lizard
on the monuments. Also it affords a curious parallel to the Hebrew
"Worringarka," or Covenant of Abram, in the making of which the
Deity said, " Look now toward heaven and tell the stars, if thou be
able to number them. And he said unto him, So shall thy seed
be." This was on the condition. of his keeping the Covenant of the
circumcision.
As to the name of the ceremony, ARIKI (Maori) is the title of
the first-born; ARK (Eg.) denotes a covenant on oath and the end of
a period; LECKA, in the Gipps' land dialect, signifies to bring forth
The charms being repeated and the seal conferted, the
young.
youth was passed into the ranks of the producers. In the Tasmanian
initiation a seal of admission was given. At other times a white
stone was presented to be secretly kept from the sight of woman. A
girdle of human hair was sometimes presented, others wore a covering made from the pubes forcibly extracted. 1
Now when the child Horus transformed into the second or
virile charact~r, he became the Sheru, the pubescent, adult and hairy
God, KhemHorus, and it can be shown that in their rites the'Australians, Tasmanians, and New Zealanders were enacting the drama of
Mythology according to the Egyptian characters. One word in
Maori will of itself tell the whole tale. TARA is the name of the
male member, the masculine mettle, the papillre on the skin, the
1

Bonwick, Tasmanians, p. 201.

AFRICAN ORIGINES OF THE MAORI.

555

pubes, things pointed and prickly, the spear-point, thorns, spines

in the dorsal fin of a fish and the shoots or rays of the ascending
Sun, the pubescent Horus of the horizon who had transformed
from the nursling child into the Man-god, the begetter, he who
was called T ARAHUNGA or the begetter of his people, as the
father of. Maui.
The transformation in Egyptian was named
KHEPR, and it was effected under the type of Khepr-Ra. The
young-man-making rites, when performed in the Macquarrie district,
were described as the celebration of the mysteries of KEBARRAH.l
As the Mangaians and Maori have the Sun-god RA, there can be
no doubt they had him in the character or under the type of Khepr.
One shape of Khepr was Ptah, the crooked-legged, lame god, and
in Maori one name of the lame-footed and the cripple is KoPIRI.
Also, Khepr-Ptah was the frog-headed, as one image of the transformer; and in the West Australian dialect, GoBUL is the name of the
tadpole, the transformer into the frog.
The beetle, another type of Khepr, was represented as having no
female kind. That is, it was an image of the male god, who was said
to beget himself. Of Khepr-Ptah it is said in. the texts, " Thou art
fatherless ; begotten by thine own becoming; thou art without a
mother; thou art born by repetition of thyself." The doctrine is
illustrated by the KIPPER-Ground of the Australians. This, as the
Khepr-ground, would be a place sacred to the scene of transformation or transfiguration. It was a circle of raised earth corresponding,
in its way, to the KYVRI-VOL and other British mounds. This hallowed
inclosure was far from the haunts of womankind, and a female approached it under penalty of death. Khepr, in the solar phase, did
without the female. Other customs, including that of CouvADE, will
yet be traced to Khepr.
With some tribes the foreskin was cut off in circumcision with a
sharp flint, and placed on the third finger of the left hand. 2 An early
form of marriage-ring, employed as a type of reproduction, answering
to the seal-ring (Khet) of the hieroglyphics, and the ring of the
Hebrews, worn by the bridegroom of blood.
With others a new and sacred name was conferred by sponsors, as
in the baptismal ceremony, never to be divulged except in presence
of the Chosen. The Maoris made use of a sacred instrument called
a WITTO-WITTO; as rendered by Angas. 3 This they whirled round
over the fires to keep off evil spirits at the time of ce.rtain rites. It
was also used to warn off women and children. The name, as WETOI,
implies a voice of prohibition.
At the third and last ceremony of the rites of puberty, the sponsors
bestow on the fully initiated youth a new name, by which he is known
for the rest of his life. In token of this they hang about his neck
1
3

Angas, vol. ii. pp. 216-224.

Angas, val. i. p. g8.
Savage Life and Scenes z"lt Australia and New Zealand, val. i. pp. g8, 99

556

A BooK

oF THE BEGINNINGS.

the "WITURNA;" and the ceremony concludes by the men all

clustering round the youths, and enjoining them to speak only in a
whisper for some months to come. 1 The whispering shows the relation to the revealing voice and the magical word. In English, to
whisper is to ROUN. In Egyptian, to Ren is to name, and the name
which is here connected with the "WITTO" is WITARNA or WIT ARENA. In Maori RENA denotes the fulfilment and completion. The
Egyptian UTAU, a magical breastplate, worn as an amulet, is the
probable representative of the Witarena, which was the sign of the
new name (Ren, Eg.). UTAU signifies to be set apart, in solitude,
and denotes a mystical voice in relation to magical rites and directions.
After the rites of man-making, the youths were denominated" PARTNAPAS," or those who were permitted to take a wife. The Maori
sheds no light on this title, but in Egyptian PERT indicates the
masculine manifester; the emanating one, the seed, determined by
the male ideograph. NAP is to sow seed in the sexual sense.
Among races like these the ancient mysteries may be (or might
have been) studied in their simplest nature, unperverted by the later
devotion to the Virgin Mother, who produced without the fatherhood,
or by fanatical self-sacrifice to the hermaphrodite divinity. The
Mysteries were founded to lead mankind from a bestial to a cleanly
way of life; to instruct youth at the proper period in matters which
are sadly neglected now, or suppressed altogether, from false notions
of the fallen nature of the "flesh." The most attractive women
were employed as demonstrators of the reality that was set before the
initiates to take the place in their minds of misleading fancies. One
object of the painful treatment at puberty, prolonged sometimes for
six months, was to prevent what the Egyptians termed NNU-HU;
NNU, or NEN, denoting negation, and HU, seed, spirit, aliment of life.
They desired to save the race and ensure progeny.
It was the teaching of sexual matters in the Mysteries that led to
the establishing of such institutions as those of the Qodeshoth, the
Pallakists, Nautch girls, and other forms of the Temple Hetairrei
and the investing of the Courtezan with a sacred character. The
origines here, as in other things, are traceable at last to the simplicity
and 'not to the depravity of human nature; and it was these uterine
origines of the teachings concerning the production and preservation
of the race, which alone account for what may be termed the uterine
religion, in which the Eucharistic celebration of divine love was
enacted, and the conjunction of the soul with its source was consummated in the Agapre of the early Christians, according to the
marriage-model of Cupid and Psyche. Davis's plain statement that
the rites were intended to teach boys how to behave with women
dissipates much mystery.
The customs of circumcision and tattoo were modes of memorizing
1 Angas, vol. i. p. 113.

AFRICAN ORIGINES OF THE MAORI.

557

and means of biting and branding in the things that were to be

had in everlasting remembrance. Matters relating to the sexes were
taught to the children at the period of puberty, with the object of
ensuring progeny and a,voiding disease through uncleanness ; and, as
in the Hebrew,_ the ZACHAR and the memorial were identical. The
lizard, in Maori, is named the MOKE, and Moke also denotes the
tattoo marks made on the body. Moke probably represents the
Egyptian MAK, to make, to inlay, work in, composition, to think,
consider, regulate, and rule. The Maka is also the fighter. The
Africans of Abeokuta have a vast variety of tattoo marks, among
which the lizard (Moke) is the favourite figure.
The word Tattoo is not Maori as it stands, but TUTU means to
raise up, cause to stand erect, make fast, establish. This is one with
the Egyptian Tat, to establish for ever, eternize, the Tat-cross being
the sign of duration or everlasting; Tattu, the eternal region of the
resurrection. The Tut image is the type of the raised-up and established mummy. TA, in Maori, is a name for Tattoo, and this, in
Egyptian, is to type, with the symbol of an eye shedding a tear-an
Egyptian ideograph of creation.
Hence T A means seed, corn, and to be pregnant, as does the Maori
To, that is to be typing or figuring the child. The symbolic eye
typing the tear is called the UTA, and the word means health and
salvation, a treasury and a storehouse or granary ; the health and
saving being applicable to the seed. This hieroglyphic eye (Uta)
is reproduced in the Maori Ta, or tattoo, and figured just beneath the
eye in the faces of the Maori. 1
The tattooing in Mangaia was an imitation of the stripes of two
fish-the Paoro and Avini-and, in the song of INA, we read, "Here
are we, Ina's little fish (Avina and Paoro), from which mortals derive
their tattooing.'' 2 "On her way to TINIRAU, Ina invented tattooing."
TINIRAU signifies, literally, forty millions. TINI, in Maori, denotes
innumerable myriads. The Tinirau is called king of all fish, it being
of the swarming sprat kind. In this legend the type of multiplying
and becoming innumerable is the prolific little fish which equates
with the lizard of Africa and New Zealand.
The English moke, as a fish, would be the mackerel. The poisson
d'Avril of the French, for which the fool is sent, is a mackerel; the
striped, cross-barred, or tattooed fish that crossed the waters periodically, and was adopted as a type of the crossing, the fish of the
zodiac, the sign of the equinox. "By his stripes we are healed," is a
doctrine of tattoo ; and the striped and mackled fish was one of the
types. The MOKE or Ass was another. He was fabled to carry the
cross, the' impression of which was stamped on his shoulders and
back, because the ass (Sut) was likewise a type of the crossing.
1

See "Head of a New Zealander," Origin ofCz'vz'lz'zation, p. 55

Gill, P 95
,
.
.

--~---- --:--~.~--~~

,,

558

BooK- oF THE

BEGINNINGS.

Tinirau, as God, and the father of forty millions, or a progeny innu~

merable as sprats, was the second son of the genitrix Vari, the very
beginning, and he is identical in the mythos with ABRAHAM, the
second form of the Sun-god, as the father of swarming multitudes,
innumerable as the stars of heaven or the sands of the sea.
Tattoo has two aspects, one relating to production in this life, the
other to being reproduced in the next. Among the Kingmill Islanders,
those alone who were tattooed could expect to reach the Kainakaki
heaven. This is the belief of various peoples of the Pacific area
and others. Fijian women, who have not been tattooed in this world
are threatened with having to be scraped by oystershells in the next,
and made into bread for the gods. The Eskimo women believe in
the efficacy hereafter of tattooing here. The doctrine of reproduction
had passed into the eschatological phase.
The name for tattooing or eternizing is also applied to the desicThe Maoris made a
cating and preserving of the human head.
, MoKO-MOKO (or embalmed mummy) of Captain Lloyd's head. This
they turned into a Christ or Karast (Eg.), the Pepul Kristo, the risen
dead, and consulted it as an oracle, a mouthpiece of the other world.
So a wild tribe on the east of the Republic of Ecuador are, or were,
in the habit of making the mummy Christ by cutting off the heads
of their enemies, and removing the skin and scalp from the skull
entire. This is then re-stuffed so as to preserve the human likeness as
much as is possible, with the eyes and mouth sewn up ; and the image
-is then consulted as a god.1
The Maoris have a ceremony called the WHANGAI~HAU, rendered
"feed-wind" by Shortland. 2 Hau denotes food used in the "pure"
rite, which sets free from Tapu. Whangai has various meanings, one
being to feed ; so Ankh (Eg.) is some kind of sacred food. WHANGAI
is to make an offering of food to the Atua or divinity. ANKH (Eg.)
is to make a covenant. The Whangai-hau is performed over those who
slay an enemy in battle, and some of the hair and an ear of the first
man killed form a part of the offering. The ear is eaten by the
female Ariki, or chieftainess. The ear eaten at the Whangai is the
ANKH in Egyptian, a symbol of the covenant, also called the Ankh,
and an emblem of life. Hieroglyphically the Ear, Ankh, is equivalent
to the Ankh, as the CRUX ANSATA, and eating the ear was identical
with the coven~nt made on the cross. The ear was a type of Sut
and Aten, as gods of hearing. The divinity, as listener in the dark,
preceded the seer in the light. Rongo, the name of the Polynesian
deity whose house is in the shades, also means to hear, listen, feel.
So Sut-Anubis went by the ear in the dark ; Kak, by touch,
and Tum, the sun in the shades, was called Sutemi, the hearer. The
ear would be the _token of a covenant made with a divinity, as the:
hearer; and ,he, as the primordial male god, was Sut. Now, when
1

New Zealand, Taylor, p. 147, note.

P.

232.

AFRICAN ORIGINES OF THE MAORI.

559

Sut or Sat (earlier Khut) has worn down to AT, the word denote$
hearing, and is written with the ear-sign; and the Maori god or hearer
is the ATUA, ~n accordance with Sutor At being the first divinity,
as the hearer in the dark, and an outward illlage of the mental
darkness. Atua (Mao.) also means the first.
The Hakari feast of the Maori was the Hakr festival of Egypt,
and the English hock-tide. Hock is connected with harvest in the
hockey-cart, that which brings home the last load of com. Also in
the hockey-cake, a seed-cake distributed at the Harvest Home. The
Hawkie was a figure dressed up in a woman's clothes, with a painted
face, and the bead decorated with ears of corn. This was borne on
the top of the harvest-home load of corn.
The New Zealand "HAK.ARI" was a feast of peace, to which
- presents of fish were brought by the visitors, also birds' eggs, the
roe of fish, and all kinds of seeds. 1 The children will tell us what
the ancient parent meant by the (< HAK.R " festival, of which we
have no Egyptian _record. It was equinoctial, and it happens that
the seedtime of Egypt, at the autumn equinox, is our harvest
time, and the same symbols apply to times six months apart. The
Hakari festival is also related to the hearer, as well as to earing
and harvest. Hakiri (Mao.) signifies hearing, but to hear indis- -
tihctly, for this god was deaf at times, and the same words that
signify hearing in Egyptian also denote deafness. We retain the
likeness of the listening god, who heard indistinctly in our dea;
~ ears of com. The sun was considered to be the god who was deaf,
or blind, or dumb, when in the region of Anrutf, or NARUTF, a name
found in Irish, as Narith, for the last day of the year, and also in
the English word North.
Not until we dismiss from our minds the crude notion that the
same myths have sprung up independently in various parts of the
world shall we cease to be paralysed by marvelling at the startling,
strange coincidences which continue to increase the further we make
research, until the lifted eyebrows of the wonderer elevate him into
a sort of effigy of his own wonderful foolishness. As for the system
of mythology said to have arisen from some disease of language, the
present writer thinks that must be a creation of the modern time,
as he has been quite unable to find it in the past.
By degrees we shall discover certain test-types of the unity of
origin in mythology. One of these is that of the Eight Gods, the
SMEN of Egypt and Assyria, which have been identified with the
Hebrew Elohim, and Arthur and his seven companions in Britain.
It has been mentioned that Cornish children used to figure the city of
Troy by cutting seven circles round a centre, the eighth, in the grassy
sod, which are also figured on the Scottish stones.ll This TrOy, as
the Egyptian TERUI, is a form of Sesennu, the place of the eight
1

Dieffenblich, vol. i. p. 361.

Leslie, Early Races, pl. 57

BooK oF THE BEGINNINGS.

gods, and a name for the number eight. It is the number of the
Mother and Child in the eight-rayed type of lshtar. Hathor, the
habitation of Horus, has a symbolic wheel-like sign containing eight
spokes. The same imagery is continued in the eight-rayed star at
the centre of; a Scotch "Baking Stone," on which the symbolic
number eight is thrice repeated.l The mother was the prototype of
both the bread-maker and oven. The ovoid and womb-shaped figures
found on these stones are also emblems of the genitrix. Another
illustration of this beginning with the Troy-making and the number
eight may be seen in the Maori TARI-TARI, which is the name of
plaiting wz'th eight strands, and of the noose employed in catching
bird!!. The same name and number as in the Egyptian Terui-circle
and the British Troy.
So late as the year I859, a teacher of the new religion landed on
the island of Fortuna and found the whole population employed in
rebuilding a spacious temple which was supported by a row of eightpillars. It was the house of their gods, and the eight great pillars
symbolized their eight great gods. The pillars were formed of trees
with branches left in imitation of human arms. 2 These eight great
gods who retained their supremacy amidst the crowd of lesser deities
are none other at last than the eight great gods of Egypt.
Captain Cook, in his first voyage, describes a symbolical figu&,
made and venerated by the Otahetians, resembling the shape of a
man. It was made of wicker-work, nearly seven feet 1n height,
covered with black and white feathers. On the head of it were four
protuber.ances, which the natives called "TATE-ETE," rendered little
men. This corresponds perfectly to the fourfold Tat of Ptah, who
as the pigmy was the father of the seven Khnemu, and these with
their father, as the eight little men, were synonymous with the eight
of the double Tat, a continuation of the typical Eight of Am-Smen.
The eight tree-pillars with arms extended were obvious forms of
the tree-pillar or fourfold Tat.
The eight of the beginning supplied a type-sign of establishing
not only in the circular figure of eight but in the fourfold cross,
duplicated as the symbol of establishing. Thus the fourfold cross
or Tat repeated, is equal to the numeral eight, and this Tat is identified
with Taht, who represented the eight in the lunar mythos.
''Tat" passed into many languages as the type-word for number
eight, which marks the naming as occurring tinder the lunar, the
second of the divine dynasties. Our figure of 8, a twofold circle,
is equivalent to the two Tats and sign of the Eternal established as
the Pleroma of Eight.
Two fourfold figures read Tattu, to establish ; Tattu being the region
of establishing, the region of the SMEN ; the eight gods represented1
2

Past in the Present, p. 239 ; Dr. Arthur Mitchel.

Gill, Life in the Southern Isles, p. 178.

AFRICAN ORIGINES OF THE M~ORI.

by Tahuti ; and, absurd as it may seem, our Daddy-long-legs bears
the name of the double Tat, of the god Taht, and the region of
the eight. Daddy is an octopus of the air. So the South Sea
Islanders call their octopus of the water the sea-spider.
One form of the eight was the NNU group of the eightfold circle,
that is, the NEN, and in Swahili NANI is number eight. NANE in
Wanika; NANE, Msambara; EN'YE, Krepee; NANGIRI, Yangaro.
In Tahiti the octopus is called FAE; Maori, PAE for all round. In
the Chinese dialects PEH is number eight, as is API in Egyptian;
APU, Mangarei; VAU, Marquesas. -PAE, for all round, to surround
with a border, circumference, is the equivalent of TERUI (Eg.), the
circumference and number eight.
.With the article prefixed TEKH .is a name of Taht, which as
Tahuti would in the earlier form be T AKUTI, and the number eight
in the Oneida dialect is T AGHETO ; TEKRO, Cayuga ; DEKRA,
Nottoway; TEKIRO, Onondago; and TIKKEUGH, Seneca. Khekha
(Eg.) means number and reckoning; Tekh being the reckoner, at the
full height or eight, the octave.
Now the son of the genitrix of the Seven Stars was also name9
Kar(t), Har, or Ar; he is extant under this name as the Polynesian
KoRO, and in Egypt his earliest form was Sut-Har, brought on
as the Solar Horus. Sut, the son (or Har), preceded Taht as
manifester of the seven, and tpese names of the number eight are
identical with that of the god of the eight stars, who was Sut-Har,
the son of Typhon, and the child denoted by the cruciform sign
of eight.
The first circle and circumference of Terui or Troy was made by
the Seven Stars with an eighth as their Anush or announcing word,
found in Sut, the Anush. This circle or course is expressed by the
word KAR for an orbit, in many languages, and for time, as th.e
Sanskrit KAR, to announce the time, and Kara the word ; Egyptian
KHAR, the. voice or word, as in the name of the solar god Makheru.
This Kheru or Karu, with the initial letter modified, furnishes the
following names of number eight:-WARU, Maori; W ARU, Polynesian;
W ARU, Saparua; W ARO, Porne; W ARU, Bima; WAR, Papuan; WAR,
Salawati; WAR, Beak and Mefur; OUAR, Arago: ORO, Moor; OROI,
Mallicollo; ARRU, Savu; ARA, Suanic; WALU, Fiji; WALU, Timur;
WALU, Manatoto; WALU, Ceram; WALO, Cocos Island; WALU,
UALU, or UALOK in the Batta dialects; UALO, Bissayan; UALU,
Kayagan; UALO, Tagala; UALO, Iloco.
Taht, the Lord of Sesennu, a region ot agitation and distraction,
has a curious relationship to the octopus at Rarotonga, where the
cuttlefish was the special divinity of the reigning Makea family, and
the superstition was related to a remarkable circumstance. There
was a particular pool of water near the usual landing place at which
passing vessels filled their empty casks. The water was commonly
VOL. II.

0 0

A BooK OF THE BEGINNINGs.

crystal-clear, but at a certain phase. of the moon it became black
This change was doubtless owing to the presence of cuttlefish that
went there to spawn. 1
The octopus is called the divine cuttlefish by the Hervey Islanders.
Its name is EKE, meaning a total, the typical octo, height or eight,
as in the Manx HOGHT; OCHT, Irish; OCHT, Scotch; oKTro, Greek;
OKTO, Gipsy of Norway ;~OCHTO, Tater; AKHT, Lughman; AKT,
Tirai; AGY$, Yakut; ACHAT, Joboka.
The daddy-long-legs and the octopus are figures of eight, and
therefore were named as represent~tives of that number.
The missionary did not learn the nature of the connection between
this troubled turbid water and the octopus-worship; but the Pool was
surely a form of the pool of the Two Truths. The ibis type of Taht
was white and black, as representative of the double lunation, and
here the eight-armed Lord of the Pool who turned the water into ink
would supply another type of the lunar divinity. The water turned
black would answer to the pool of Hesmen, which is a name of the
menstrual purification; one of the two primary truths.
These figures in relation to number are among the earliest and most
universal. Seth is the eighth on the line of Lamech. Taht as Esmun
was the eighth. The Bull of the Seven Cows, in the Ritual, is the
eighth. The eight-rayed star was a numeral symbol of this god as
Sut in Egypt, Buddha in India, Assur. in Assyria, and the Christ in
the Roman catacombs. The Fijians likewise have the deity of N umber Eight either as three different gods, or as three local forms of the
same god. WALU (Maori WARU) is number eight, and Matawalu is a
god called Eight-eyes. Kokolo has eight arms, and the giant Thangawalu, who is sixty feet high, has a forehead of eight spans.
Also the Fijian Tangawalu, or assembly of eight, represents the eight
gods who ruled in Am-Smen, the ancient star-gods of chaos, before the
firmament of Ra was lifted by Shu, or Maui, or Taht became the
manifester of the eight in the later luni-solar phase. In another form
the primordial eight were personified as the father and his seven sons,
who were the seven sailors as the Kabari, the seven Patakoi of
Phrenicia, the seven Hohgates of California, and the seven Khnemu or
Pigmy sons of Ptah, who stand by his side as builders. In the Mangaian mythology, "Pinga " has seven clever sons who are all pigmies,
their appellative being "the seven dwarf sons of Pinga." The equivalent of this name in Maori is PINAKHU, a war-canoe (English, pinnace),
the same vessel that is called a PITAU, a war-canoe with a fancy
figure-head corresponding to the Patakoi, and therefore with Ptah, in
whose image they were formed. 2 These seven dwarfs Were very expert
as reed-throwers. One day they measured their skill against the
divine Tarauri, and every time he was about to throw the reed the
seven dwarf sons of Piriga, in fear of being beaten, rushed round him
1

Gill, Life, etc., p. 289.

Herodotus,

..

AFRICAN ORIGINES OF THE MAORI.

in a circle and hemmed him in ~o that he could not throw the reed.
At length Tarauri observe~ that the legs of one of the seven were
bowed, or a little apart, and through this loop-hole or gap in the living
enclosure he drove the reed with such force that it remained aloft in
the skies for eight days. 1 This is one way of pourtraying the seven
dwarf sons of Pinga as bow-legged, like the seven Khnerriu and Patakoi.
The seven and the eight are both represepted in the Mangaian Saivaiki, or spirit-world below. The typical eight who are symboled
by the ~ight-rayed star. and eight-looped sign of the Nnu, the eight
gods in Am-Smen, are apparently intended in the Advmtures in Spirit
World, by the Cocoa-Nut Tree, which bears eight cocoa-nuts only,
and by the eight paths leading to the house where Kura, one of the two
divine sisters, was kept a prisoner when she fell into the underworld.
It is in this story that the Mangaian Orpheus descends into the other
world to rescue his Eurydice. 2 In the Mangaian stories, eight is the
typical number of times that every event occurs, instead of the later
" three times," which belongs to the solar mythos. This is derived
from the eight of the beginning; like the "eight friends who sit
spying on all heights, on all watch-towers for Mithra." 3
The Polynesian origin of all thi~gs, the arranger of the various lands
in Saivaiki, is the Great Mother VARI, who is the original of all the
gods, corresponding to Ta-urt in Egypt, the Great Bearer; Urt has
the meaning of VERY in English, which in the sense of extremity
equates with the name and nature of VARI. VARI means the veriest
beginning ; the word is used for describing a new order of things.
In Maori WERI means to take root, the root, rootage. In Rarotonga
VARI.signifies mud, that is the red mud or earth of the Dam. VARIVARI, Mangaian, is muddy; WERIWERI (Mao.) is offensive and disgusting, for mystical reasons; URI (Eg.) is a name of the inundation.
WERI (Mao.), for the root, is also a name of the centipede. When men
could only crawl mentally, their lowly thoughts were expressed by
crawling things, such as the worm, the lizard, the eel, mantis or centipede. Those things that had the means of motion through the elements
of earth, water, and air, which man did not possess, were accounted
most wonderful, and at this stage WERI the centipede is named as a
type of VARI. The hundred legs of the centipede made it an early
figure of the Goer, who was represented by the Weri (centipede), the
URRI, Egyptian Car, and the English WHERRY (a boat). Vari-mate-takere, her full name, means the beginning and the bottom ; the
TAKERE, in Maori, being the keel of a canoe. Vari personates the
first of the Two Truths of the creative Motherhood, that of the blood
which forms the flesh. In accordance with this, Vari is said to make
her children out of her own flesh, plucked in pieces from her body.
Vari and Papa are a form of the Two Sisters into whom the Great
1

Gill, p. 118.

2 Gill, Myths and Songs, p.

s Khordah-Avesta, xxvi. 10, 45.

221.

0 0 2

..

BooK OF THE

BEGINNINGS.

Mother bifurcates. Papa signifies foundation. Papa (Eg.) denotes

the female who is delivered of the child, the gestator who personates
the second of the Two Truths; that of the breath or soul, the true
foundation of Existence, the other being the blood or mystical water
of source.
The original tribes of the Hervey group claimed to descend from
the Great Mother Vari, that is, from the beginning with the genitrix
alone. In the " Dramatic Song of the Creation," they sang, " WE have
NO Father whatever ; .Vari alone made us ! That home of Vari is the
narrowest of all." 1 The ancient mother is described as sitting in it
at the bottom of the hollow cocoa-nut shell, with her knees and chin
meeting, in the attitude of burial adopted by the cave men in Britain,
Peru, Africa (with the Namaquas and Bongos), and the Australian
aborigines. Vari, like Ta-Urt in her hippopotamus form, is incapable of talking, and can only make signs ; in such wise does
mythology reflect the human beginnings.
An island in the Hawaiian group named KA-PAPALA, the land of
Papala, is identified with the genitrix as PAP A, who was the base and
foundation of Being personified. KA (Eg.) is the land of an interior
region, and Papa (Eg.) denotes the feminine producer. But according
to Fornander the island bears the still earlier name of NUSA. Now
in Egyptian Nusa is the equivalent of Papala, as the foundation. The
Nusa is a typical stand, base, or pedestal. N usa was the birthplace
of Bacchus, Osiris, and (to judge by the altar, or stand, erected by
Moses) of the Hebrew Jah-Adonai. Nusa (Eg.) signifies out of, the
hinder part. N u is the abode, receptacle, the feminine bringer ; SA
means behind, and the firmament, or Nu, was depicted as producing
the sun animal-fashion, from the N usa, or behind. The island of
Nusa, or Ka-papala, is one with the Mount Nusa in lEthiopia, or the
celestial north; one in its mythological nature as it is in name; also
Nusa (Eg.) means the She.
Fornander 2 speaks of BABA, an island south of the Banda group, in
the Indian Archipelago. He also observes that "KEPA, a land on
Kaui, Hawaiian group, refers itself to TEPA, a village on the abovementioned island of BABA." The exact wording is quoted, but the
meaning is not very clear. Enough for my purpose that BABA, KEPA,
and TEPA here grouped together, are all Egyptian names of the
Typhonian genitrix.
This first Great Mother has a four-fold type compounded of the
hippopotamus, crocodile, Kaf-monkey, and lioness, as the goddess
of the four quarters. These four are afterwards personified as
gods, spirits, or genii of the four quarters belonging to the Great
Bear. In the Mangaian mythology there lived four mighty ones in
Awaiki, the nether world. These were Buatara:nga, the ancient mother ;
Ru, supporter of the heavens ; the sun-god (Ra) and Mauike, or
1

Gill, Myths, p. 8.

Vol. i. pp. 14, 15.

AFRICAN

ORIGINES

OF THE

MAORI.

565

Mafuie, the god of fire. 1 These four correspond to the genii of the four
quarters who can be traced to Uati (Buto or Kheft), Shu, Har, and
Sut; Miriam, Moses, H ur, and Aaron; or the later Columbine, Pantaloon, Harlequin, and Clown, as gods of the four corners, who were
all contained at first in the four-fold type of Apt or Fut whose name
signifies the corner, and the four corners. Poti (Mao.) likewise denotes
the corner or angle where Buata sat to guard the road to the underworld. Mauike, as god of fire, is identical with Bar-Sut, the oldest
star-god of fire, far older than the solar god who is here named Ra.
Mauike is represented as keeping the secret of fire in the underworld
to which Maui descends in the guise of a pigeon, and wrests the
hidden treasure from him. It was formerly supposed that fire could
only be procured from the four kinds of wood found by Maui in the
fire-god's dwelling.
Uati or Uti is a name of the goddess of the north. She is the
divinity of the waters, plants, green things, and also of heat; Uat
being both wet and heat. Ut is light, and to put forth, emit, jet.
The Egyptian Uat reappears in the Uti of Mangaia. Uti presides in
Mano-Mano, or spirit-world, in the very depths of the netherland, and
at night she climbs to the upper world with her torch to fish for food
in a lake. It was she who first taught women to catch the sleeping
fish, by torch-light. Also the fen-fire or ignis fatuus is designated
Uti's torch.
Mano (Maori) is the inner part, and Mano-mano is the duplicate
which makes it an equivalent for the Menti (Eg.), the netherworld
entered at the west. U ati as goddess of the north was the earlier
genitrix of the seven stars, the spark-holder, first bearer of the. torch
by night, first guide of the waters. U ATI as heat, later fire as Ut, is
the fire-goddess of the Mongols. Castren gives a Mongol wedding~
song, in which the Great Mother is addressed as the queen of fire.
"Mother Ut, queen of fire, thou who art made from the elm that grows
on the mountain tops of Changgai-Chan and Burchatu Chan, thou
who didst come forth when heaven and earth divided, didst come forth
from the footsteps of mother earth, and wast found by the king of
gods! Mother Ut, whose father is the hard steel, whose mother is the
flint, whose ancestors are the elm-trees, whose shining reaches to the
sky and pervades the earth! Goddess Ut, we bring the yellow oil for
cffering, and a white wether with yellow head! Thou who hast a
manly son, a beautiful daughter-in-law, bright daughters, to thee,
Mother Ut, who ever lookest upward, we bring brandy in bowls, and
fat in both hands! Give prosperity to the king's son (the bridegroom), to the king's daughter (the bride), and to all the people." 2
The old spark-holder, who is here extant as Ut from Uat, was
also named TEP, and Tep is fat. Kep, another of her names, signifies the mystery of fermentation and alcoholic spirit, which is a
.1

Gill, p.

sr.

Tylor, Prim. Culture, vol. ii. p. 254.

A BooK oF THE BEGINNINGS.

566

reminder of the Kava or Ava, an intoxicating drink. KAWA in New

Zealand is the strong drink; KAVA, Ra~otonga and Mangaia;
A'AVA in Samoa; AVA in Tahiti and Hawaii. KAAWY in South
America is an intoxicating liquor made from maize, or the mandioc root, by being chewed and fermented. AvA-AVA is tobacco
in Tahiti. The pepper plant is CAVA in Tonga. COFFEE is an
exciting drink. Sometimes the plant bears the name, at others the
drink. But the intoxicating liquor made in Polynesia, New Zealand,
South America, and other parts, known as " KAVA," is not named
either from its pungency, its bitterness, or from " Cava," the pepper
plant. It is KAVA without either of the qualities here implied, and
it is KAVA or AVA when not made at all, but drawn fresh from a
plant. All forms of K,AVA, however, have one quality in common:
they are all intoxicating. And this meaning is found in Kepu, or
Kefa (Eg.), the name for fermentation. At this rootage we find Kefa,
force, to seize, lay hold by force, puissance, ferment, to heat, inspire,
and Ki-Ki, that is Kef-Kef (Eg.) to CHEW, which is the same word
with w instead of the f terminal. Kauen (Ger.), is to chew. CAWN A
(Tongan) to be intoxicated with Cava. The intoxication was attained
by chewing certain plants, and chewing to produce the Ava was, as
in Fiji, a sacred ceremonial custom; the ancient Kefa, the fermenter
and chewer being represented by old women. How ancient the
name is may be seen by the Maori KAPU, to drink out of the hand.
Kaf (Eg.) is the hand, and the first libation of Kava, as palm wine,
was drunk from the tree with the hand, for the KEP or primeval cup.
The KABH (Eg.) is the libation.
The earth in Hawaiian is KAPAKAPANA. Taken in its literal
sense KAPA signifies to gather up in the hands and squeeze like the
dregs of Awa. And the creation of the earth by the god Kane is
the earth strained or squeezed dry by Kane. 1 The Kapu was also the
womb, Maori Hapu, in which the red earth was strained dry and
squeezed into shape by the genitrix Kepa. This description of creation also presents the image of the Khepr (the creator typified by the
beetle) gathering the matter up to cover and conceal the seed, or as
the beetle may be seen on the monuments taking the liquid matter
with his hands to turn (Khep) it into solid.
The Australians have a demon named KOIN, who carries off people
in their sleep. He appears in the form of a native, painted with pipeclay, and carries a fire-stick. The shouts of the victim's friends are
supposed to make the demon drop him. At daylight Koin vanishes,
and the sufferer finds his way back to the place from whence he was
carried. 2 In Egyptian, KHEN means to carry, conduct, transport,
convey, and Khen denotes the carrier, as the adversary, with the
determinative of Sut, the ass, or gryphon-headed opponent. Sut as
1

Fornander, vol. i. p. 73
Backhouse, Visit to tke Australian Colonies, p. 555

AFRICAN ORIGINES OF THE MAORI.

the dog was a form of CANIS, and therefore, of Khen, which name
would modify into An, and the headless Khen, or dog of the hinderpart, would equate with Sut in the underworld, where Sut-Anubis was
the conductor and carrier of souls, as the Khenu. This makes it
probable that the Australian KOIN, and the Polynesian goq Kane
may be forms of Sut-Anubis who was the guide through the darkness
of death, the PSYCHOPOMPUS, and so in -a degraded phase comes to
carry off the spirit of the dreamer in the darkness of night. Sut in his
two characters as a dual divinity of light and dark, was represented
by the black bird (Neh) and the bird of light. These two phases are
likewise rendered by the black native painted with pipe-clay. Koin
carried a fire-stick, and Sutkenui, the conductor, and accompanier,
was the star-god of fire that lighted the way through the underworld.
It has been shown that the name of Shu is also written Mau, and
the earlier Egyptologists read his name as Maui. This is the name
under which he reappears in the Polynesian mythology. Also the
Ruti (twin lions) are there represented as Ru, the father, and Maui,
his son. These are likewise the ''founders of the heavenly abode,"
as in the Ritual. The legend of the " Sky Raised" tells how the
heavens at one time almost touched the earth, and Maui resolved
to raise the sky ; for which purpose he obtained the assistance of Ru.
Maui stood at the north and Ru took up his position in the south.
These two lay prostrate on the ground, and succeeded in raising
the solid blue with their backs ; then they rose to their knees;
next they stood upright and lifted it with the palms of their hands
and tips of their fingers ; then they drew out their own bodies
to vast proportions, and pushed up the retreating heavens to their
present position. The solid blue, answering to the Egyptian Lapislazuli, and the Ba or steel, was then pared and polished until perfectly smooth and lustrous, as we see it now. 1 This is the likeness
of the lion-gods on the horizon sustaining the heaven and not letting
it fall, 2 or the twin-lions who support the sun on their backs at the
equipox: Shu, who lifts the heaven or sun and keeps the southward
gate, with Anhar at the north. Ru takes the place of Shu, and in
another version his title is that of Sky-supporter ; he is known
as the " Sky-supporting Ru." 3 Ru is the lion in Egyptian, and
Shu was the lion; Anhar the lion-leoparded. Shu supports the
heaven which Anhar brings. The starry nature of the sky-supporter
is shown by the story of Maui hurling the body of his father Ru
so high aloft that it was entangled among the stars and left
suspended there. His bones, however, fell, and are to be found
all over the island in the shape of pumice-stone ; the peculiar lightness of which would make it typical of the early god of light, which
is the meaning of Shu's name. He was the light in the shades, and
Mr. Gill furnishes a specimen of the primitive typology, which is
1

Gill, p. 71.

Rit. ch. lxxviii.

s Gill, P 59

s68

A BooK OF THE BEGINNINGS.

almost unfollowable for the modern mind. When the natives of Pukapuka, in 1862, gave up their gods, one aged man, formerly a priest,
was seen coming in with what looked like a lump of coal. This proved
to be a deity of pumice-stone, known as Ko TE TOKA MAMA, i.e., the
LIGHT-STONE. 1 It was blackened over and thus made to typify the
light-in-the-dark, or the shades, which was ~epresented by the stargod Shu, in Egypt, and by Maui, or Ru, in Polynesia.
The missionaries have acquired the images without the ideas which
they once embodied. For example, this island bears the Maori name
for a book PUKA-PUKA, which they tell us is the duplicate of the
English word book. Yet it is a native name that retains a more
subtle sense than is conveyed by the word book. PUKA-PUKA has
the meaning of communicating secretly and without speaking, which is
effected by the book. This goes back to Puka, or Huka (Eg.) for
THOUGHT and MAGIC; Puka and Huka being synonymous.
Amongst the Tongans Maui is still a kind of Atlas in the netherworld, the domain of Anhar, where he supports the earth on his
prostrate body. When there is an earthquake, they say it is Maui
trying to turn over for relief, and the world-bearer, or heavensupporter, is invoked, and the earth is beaten to make him lie still
beneath his burden. Here the character of MAUl is merged in that of
Ru, whose name in Maori denotes the earthquake, and to shake. This
m~y serve to connect the bones of Ru (pumice-stone) with volcanic
action by which they were ejected from the earth. Moreover, earthquake is caused by force from below, and Maui's sign (as Anhar) is the
rump of the lioness, which signifies force. The footprint or footprints
stamped in the earth by Maui when he raised up the heaven are shown
in various of the Polynesian islands. In one of the legends the work
of Maui is assigned to Tane, who divides the heaven from the earth,
and TAN (Eg.) signifies the dividing, separating in two halves. In
another the raising of the sky is assigned to Tii-tii, and in Samoa they
show two hollow places in a rock, nearly two yards each in length, as
the footprints of Tii-Tii, which mark the spot where he' stood when
he pushed up the heaven from the earth.! These footprints are to be
found in the Ritual as the " foot and the sole of the foot of the lion-.
gods," i.e., of Mau-Shu. 3 "Hail to ye feet "is said to the lion-gods.4
When the Osirian 6 has crossed by the northern fields of the palmtree he says he has seen the "Footstep and the sole." These,
then, are identified with Mau-Shu in the Ritual, and with Maui in
Polynesia.
.
In the Hindu mythology the sun's entrance, in each quadrant,
immediately following the Solstice or Equinox, is styled Vishnu's
feet. In the solar reckoning three feet are assigned to Vishnu, th~
2 Turner, Nz'neteen Years in Polynesia, p. 245.
Gill, Myths, p. 6o.
4 Ch. cxxx.
Ch. cliv. wrongly given as ch. cxliv. p. 96, vol. i.
u Ch. cxxv.
1

AFRICAN ORIGINES OF THE MAORI.

sun-god, representing his three strides through the three regions, of
the two heavens above and below with the third midway. These are
represented by three stars in the Asterism <;RAVAN.A., the twenty-
third lunar mansion; SA.D BULA' (Arab Manzil); Nu (Chinese Sieu).
The Stirya SiddhAnta 1 speaks -of two entrances (SankrAnti) as
the Two feet of Vishnu. The two feet or footprints were earliest.
The Arab S.AD BULA' and Chinese Nu are in the Waterman; <;ravana
in Aquila, where they would mark the solstice in the Lion calendar.
This connects the two footprints, or the footprint and the sole, with
the two solstices as the sign of Kepheus (Shu), who first lifted up
the heaven, and in doing so made the two prints of his feet, one for
the south and one for the north ; one for Cor Leonis, the other for .
the constellation Kepheus, which accounts for the expression "the
footstep and the sole." The heaven was first uplifted and distinguished
as north and south to mark the solstices, and the marks were called
the two feet of Shu the Lion-God. Tn-Til is probably explained
by the Maori THEITIA, from TIHEI, to carry a burden on the head or
back, and hold it in place with the hands, which describes Shu
bearing the burden of the heaven overhead by upholding it with his
hands.
Anhar with his noose has been already identified with Maui, who
caught and tethered the sun with his slip-noose, by the help of whichthe orb is let down gently at a measurable rate into Avaiki, and
drawn up every morning out of the shades. The reporter of this, who
has not the most remote idea of the meaning of mythology, says,
" Of course this extravagant myth refers to what English children
call 'the sun drawing up water.;" 2 But it is Maui drawing the sun,
who .in the Ritual is said to be forced along by the conducting of
Miwi or Shu.
It was some time before Maui could find a rope strong enough to
hold the sun fast. Stronger and ~tronger ropes were twisted out of
cocoa-nut fibre, but in vain. At length he bethought himself of
his sister's hair, which was very long and lovely. He cut off some of
Inaika's locks, and plaited them into a rope. He placed the noose
once more at the aperture of the emerging sun, and when Ra ascended
Maui pulled one end of the cord and the sun was secured with the
slip-knot.
lNAKI in Maori has the meaning of falling back on the r~ar
for reinforcement. This legend shows the sister of the lion-god in
Polynesia corresponding to 'refnut, the sister of Shu in Egypt, who
was als0 represented by the rear-part of the lioness. The sun-catcher
appears in the Little Mon~do of the Ojibwa mythos. He, too, is
accompanied by the sister, who cuts him out and is his deliverer when
he has been swallowed by the Great Fish.3
1

2 Gill, p. 63 ; Grey, Polynesi'an Mythology, p. 35

xiv. 8.

a Schoolcraft, vol. iii. p. 318. Algi'c Res. vol. i. pp. 135-144.

570

BooK OF THE BEGINNINGS.

We find in the Maori myth that when Maui has secured the sun in
his six nooses, which represent six months, or one half the circle of
the year, from solstice to solstice, the sun slackens in his course, and,
weak with wounds, crawls slewly towards the under-world. In his
anguish he cries, "Why should you wish to kill T AMA-NUI-TE-RA?"
by which they learned the sun's second name. 1 "TAMA-NUI-TE-RA"
is the Ra in his character of the great (N ui) first-born (Tama), the
equivalent of Tum, who is Ra in his first sovereignty. It was Tum
who passed through the six lower signs, and was represented as
sinking from the land of life. Ra's second name is Tama, which
word in Egyptian means the second, to renew, renovate, make over
again. In the Egyptian mythology, T AUI is the wife of Ra, as a
goddess of the lower world, and in the Mangaian, the goddess TuPapa, or Tu of the lowest depths, is the consort of Ra, the solar
god. It was on account of Ra's visits to her being too frequent
and too prolonged that Maui had to tether and check the sun-god.
The savage islanders have subterranean regions called MAUI, for
the spirits of the departed ; but the place of the blessed or fortunate
was in the land of SEEN A, the land of light in the upper skies. 2 Maui
(Mao.) is the left side, the left hand, the north when the east is
reckoned the front ; and therefore the lower of the two heavens, the
one supported by Anhar-M~ui. SHENI (Eg.) is the region beyond
the tomb, in the upper heaven, the heavenly abode founded by the
twin lion-gods.
The sister of Shu is Tefnut, or Peht, who was the old great mother,
brought on in her lioness-shape, as Peht or Buto. She appears as
Buata-Ranga. Ranga is to raise up, whence Rangi, the sky. The
Maori has no B, but PUT A is the hole, the void, the place of the dead,
the Egyptian Baut, which was personified in Buto as in Buata. Also
Poti is the cat ; one form of Buto being the cat-headed. Buataranga is the consort of Ru, as Buto (Tefnut) was the sister of Shu.
When Anhar brings the heaven which was raised by Shu, he is
said to bring it with his MAFUI(AK), 3 which M. Chabas thinks was a
dart or lance ; according to the Mangaian and Maori imagery, his
FIRE-STICK. This fire-stick was brought up from the lower world by
Maui, who wrested it from the god of fire named Mauike. in Mangaia. But in the Samoan dialect the fire-god's name is MAFUIE,
and on the island of Fakaofo the origin of fire is traced to MAFUIKE,
which word contains both Mauike and Mafuie. MAFUIKE, in this
island, is a blind old lady, and the name of the old Typhon, Khep,
signifies blind. Mafuike appears in New Zealand as Mahuika, the
great mother of Maui. The word Mafuika agrees with the Egyptian
name for copper, Mafuka ; of course that which would smelt would
supply a name for that which was smelted or fusible.
1

Grey, p. 38.

2 Turner, Nineteen Years t'1t Polynesz"a, p. 470.

a Pap. Mag., Harris, z, 5 ; Pierret, Essai, p. 31.

.. .,.,

__ --" ---

-------

......

---

AFRICAN

ORIGINES OF THE

MAORI.

57 I

The legend of the tree which opened the eyes of those who ate
of its fruit, is preserved in _Mangaia in a form indefinitely more
ancient and primitive than in the Hebrew mythos. From the socalled "Exploits of Maui," we learn that the great mother, called
the grandmother of Maui, dwells in the darkness of the underworld. Here she is known as Ina the blind, who, in her groping
blindness, tends a few sparks of fire, with which she is unable to
cook her food. Ina the blind is the old spark-holder, whose name of
Khep (Eg.) means blind. Khep, the blind spark-holder of night,
. is the. Egyptian great mother. In this region grew four NONO trees,
one of which belonged to each of three Mauis, and one to the sister.
Maui, pitying the benighted condition of his grandmother, climbed
his own tree and plucked an apple. Biting off a piece he threw it
into one of Ina's blind eyes, whereupon it was opened and she saw.
Maui plucked another apple and threw a piece of it into the other
eye, and. that was opened likewise. 1 The four trees correspond to
the four comers and four genii of the Great Bear. These four were
followed by the four of Shu with their four representatives in Sut,
Har, Kapi, and Uati, who are here called the three Mauis and-Maui's
sister. Ina now makes Maui lord of all below and above, and in her
instructions says :-" As there were four species of N ono so there
are four varieties of cocoa-nuts and four of taro in Avaiki (or Savaiki,
the Egyptian name for number seven, this being the region of the
seven stars or sparks below the horizon)." The four trees, whether
those of the old mother or of Maui (Shu) in the second time, are
equivalent to the four-fold tree or Tat of the four quarters.
In various mythologies the Saviour descends into the Hades, is
buried underground or in the belly of a fish during three days. By
aid of the Exploits of Maui, this can be bottomed in phenomena. In
one version of the fire-myth, the god who keeps the secret of fire in
the underworld is Great Tangaroa of the tattooed face, who is called
Maui's grandfather. In wrestling with him Maui causes the death of
Tangaroa. He then puts the bones of the ancient god into a cocoa-nut
shell and shakes them until the god comes to life again. This resurrection occurs on the third day, when the re-emerging Tangaroa is
found to have entirely lost his old proud bearing, and looks scarred
and enfeebled.2 This belongs to the lunar myth, and can be explained
by the three days of the tnoon's disappearance, which were afterwards
applied to the buried god in the solar myth. The connection of
Tangaroa with the moon is proved in the Maori, where the twentythird day of the moon's age is called T ANGAROAMUA, and the
twenty-fourth is T ANGAROAROTO.
The name of Shu written with the feather is paralleled in the
Maori myth by the pigeon-type of Maui in the form of which he
makes his aerial voyages. When Maui made his transformation into
1

Gill, Myt!ts, p. 66.

Ib. pp. 68-69.

A BooK OF THE BEGINNINGS.

572

the pigeon he took the name of Rupe. It was in the form of

the pigeon that he went down into the underworld and the abode
of the god of fire. A rude representation of Shu as the supporter
of the sun-god when he resolves to be lifted up, is also perceivable
in the Maori myth. Maui ascends to the place of his father, who
is here called Rehua. Rehu, in Maori, denotes the setting sun,
i.e. Tum in Egypt, the primordial Ra. He begins to set the old
god's house to rights, as the aged Rehua was too feeble to do this
for himself. Amongst other of Rupe's performances is the arranging
of a cross-beam, by which we may understand an image of the
Balance or Equinox. This is said to have been so indifferently
done, that Kaitangata, another son of Rehua, was one day killed
through hanging on to the cross-beam, which gave way and he was
dashed down; his blood ran over that part of the heavens staining
them ruddily, wherefore, when men see the crimson flow of sunset in
the sky, they say, " Ah, Kaitangata stained the heavens with his
blood." Tangata, the human being, the man, shows the human
form of the solar ,god who was of the earth as Atum ; the mortal
as Horus the child, who descended at the western crossing in autumn,
and fell below the horizon at sunset daily, or set from the land of
life, and tinged the heaven with all the colours of Pant, here called
blood.1
The transformation of Maui is depicted as his death. At the end
of his career, or journey, he comes to the dwelling of his ancestress,
HINE-NUI-TE-PO. HINE is generally used only in addressing a
young unmarried woman, or a girl. This, therefore, is a form of the
Virgin-mother; literally, Virgin-Great-the-night; the great mother of
the underworld, who is seen in the distance, opening and shutting
{Mut-like) where the sky and horizon meet. Maui has to pass
through her. So Moses, the Hebrew Maui, entered the mouth of
Jehovah. Maui enters the womb of 1-IINE-NUI-TE-PO, and is halfway in, when the bird, the Tiwakawaka, bursts out laughing at the
sight. This woke up the great mother, who was sleeping, and so
Maui was crushed to death between her thighs.
Maui is called the son of Ra, answering to Shu, as the son of Ra.
Ra was the tutelary god of Bora-Bora. The title of Ra was made
part of the style of kings, as it was in Egypt. In Mangaia the
rule of each temporal sovereign was called a MANGAIA, or reign of
peace, the equi~alent of the Egyptian Hept for peace, luck, and
plenty; or a Koina-Ra, a bright shining of the sun.2 The Egyptian
Pharaoh was the Sun incarnated. The Mangaian Ra was called the
"Man who holds the Sun." The Pharaoh was the Har or later
Ra, sun of the two houses. BORA-BORA, the shrine of the one Ra,
is equivalent to the double Par (house) of the other. The Maori
PARU, for the thatch on the roof of the house, renders the Burbur_
1

Grey, pp. 88, 89.

Gill, p. 63.

AFRICAN ORIGINES OF THE MAORI.

573

(Eg.), the cap, top, roof; and Bora-Bora is the equivalent of Para, the
house of Ra, duplicated to express the twin heavens.
According to Gill, it is a standard expression in hourly use in
Mangaia for the wife to call the husband her "Rua-ra." This he
renders "sun~hole.". But it contains more than that. Rua is not
only a "hole" in the Polynesian and Maori tongues, it also means
two, twin, double . Her RUA-RA was her double sun; her sun by night
and day; and the husband is lovingly invested with the dual character of the Pharaoh as the sun of the two heavens. The husband
designates the wife as his ARERAU, translated by his "well-thatched
house." The house, in its reduced estate, is still the house of Ra, and
husband and wife preserve the royal style and impersonate the sun
and double-house of the kings and queens of Egypt.
In the myth of Rata's canoe we have the creation of the doubleseated boat of the sun. The Mangaian Rata in the fairy land of
KUPOLU resolves to build a great double canoe with the view of
exploring other lands. KUPOLU answers to KHEPRU who crosses in
the solar boat. RA-TA in Egyptian would denote the sun that
navigates and crosses the waters in the double-seated boat of KHEPRU.
In Maori RATA signifies cutting through, to be sharp, red-hot, which
agrees with the red sun of the cutting through and crossing. Upon his
way to build the boat -Rata beholds a furious fight between a beautiful
white heron (Ruru) and a spotted sea-serpent (Aa). The heron is a
type of Taht the moon-god, and appears as the fisher, the same as in
the hieroglyphics. The Aa represents the Apap serpent of the
waters. The fight therefore is between darkness and the lunar light.
"They fought hard all through the night." At dawn the weary
white heron sees Rata (as sungod) passing, and cries, "Oh, Rata,
.finish the fight." The serpent asks to be left alone in the struggle,
which is but "a trial of strength between a heron and a serpent."
Rata does not interfere; he goes on his way-being in a great hurry
to build his boat. But the white heron says reproachfully, "Aft I
your canoe will not be finished without my aid." The lunar mappingout preceded the solar. Taht the moon-god built the first ark or
boat laid down on the stocks, which became the double-seated boat
of KHEPR, Ptah-Sekari or Turn in the solar myth. At last Rata
assists the heron and chops off the head of the serpent. Then the
birds of Kupolu finish the boat in a single night. In .this myth of
Rata's canoe occurs the story of the Polynesian Noah (and Jonah),
Nganaoa. NGA (Mao.) means to breathe, take breath, and is commonly connected with MANAWA for the belly and breathing. Nawe
(Mao.) also signifies to set on fire as NGANAOA sets on fire the fish
that swallows him. Nganaoa on board Rata's canoe represents the
god of breath who was Shu first of all in Egyptian mythology, and
afterwards Nef the sailor and breather in the waters. Nganaoa puts
out to sea in a mere calabash, a type that preceded the grand new

-,.-,~-:-'~'.-'1"7"'41;:1

574

A BooK

OF THE

BEGINNINGs.

double-.seated canoe of Rata, the sun of the crossing, and had to

serve before boats were built, or the crosser was depicted as walking
the waters. According to Hor-Apollo 1 the hieroglyphic sign of
a pair of feet walking the waters, denotes an impossibility or a
miracle. The two signs however read Han or N en, the name of a god
who was the bringer in relation to the water. Shu-Anhar was one of the
bringers. The pair of feet on the water is equivalent to the water
carried by a pair of feet, and the vase or pipkin sign of An (Han) is
paralleled by the calabash, without its top, of the breather NGANAOA.
After various refusals Nganaoa is taken on board the ship of Rata,
his plea being that in case the monsters of the deep rise up against
Rata he, Nganaoa, will destroy them. One day they fell in with a
great Whale which opened its wide jaws, one below the canoe one over
it. Nganaoa jumped inside the enormous mouth, and on looking
down into its stomach, lo ! there sat his long-lost father and mother
awaiting their deliverer. The hero and saviour then kindles a fire
within the belly of the fish, when the monster writhing in agony seeks
relief by swimming to the nearest dry land, and the father, mother,
and son walk out of the mouth of the stranded and dying whale.
This was one of the primeval legends of the race. N ganaoa is identical with Anhar, who stands at the prow of the solar barge or doubleseated boat, ready to dart his spear at the Apophis, when it rears its
head to swallow the passengers, and it is said of the monst~r, '' a
fierce flame devours him, consuming from the head down to his soles,
and roasting all his limbs with fire." The foundational phenomena
is that of the star-god, who was Shu-Anhar, being the earlier crosser
of the abyss of darkness or passer through the monster before boats
were built, and when the double-seated canoe was shaped by Taht
and Rata, the crossing sun, Anhar (Shu) was taken on board as the
son and defender of Ra.
Much that is missing in Egypt is recoverable in the Mangaian
and Maori treasury of the mythos. The transformation or KHEPR
aiso takes place at KUPOLU, where dwelt Maaru, an old blind
man, and his boy named Kationga, bite-and-smell. English children
are still told to bite their bread and smell their cheese. 2 The old
man when dying tells his son to drag his body, when dead, to Nikao
(the Noke, Maori, is an earthworm), and cover it with leaves and
grass. In four days the son is to go and see if there are any worms
crawling about, if so he must cover it once more. Still.further he is
to return again in four days, and something will follow kim. Peace
will be restored to the island, and the son will become king. Here
the old blind man is one with the blind Kak of Egypt, and " CACHE "
blind man of Britain, both being representative of the sun in the
B. i. 58.
At least it was so among the canal boatmen with whom the present writers
childhood was mainly spent.
1

AFRICAN ORIGINES OF THE MAORI.

575

dark, the blind black god who transforms into the child of light.
Kationga is Har the younger, the divine Repa. He goes to the
old man's grave at the end of four days, and finds the place covered
with crawling worms. He re-covered the grave, and went to it in
another four days, when he found the resurrection occurring in a
strange fashion.
The grave was heaving with life, and then and
there was born the first litter of pigs in Rarotonga. Pigs are still
called the "worms of Maaru," and the worms become pigs. Now
the Maori native name for the pig is KuHU-KUHU, and in Egyptian
KAK or KUKU is the word for worm. Also HEKAU is the pig as one
of the beasts-a type-name having to serve for several uses. Thus
the name of the god Kak is an Egyptian name of the worm, and the
modified Hek for the pig. The pig was a type of sacrifice in Egypt,
and in the May festivities of the year 1852, a thousand pigs were
killed in Rarotonga. 1
If the reader will now turn to the zodiac of Denderah, at the end
of this volume, there is to be seen an illustration of the original myth.
In the sign of the Fishes as the place of the spring equinox we see the
full moon and in its round stands Khunsu, the child-prince of peace,
holding a pig in his hand in the act of offering. He is the prince of
the pig. This sign is related to the yearly festival of sacrificing the
pig and eating it at the time of the spring equinox. It was the
festival of the full moon of Easter which dominated and determined
the resurrection of the sun, and the pig slain, the pig of the planisphere; is that of the full moon.
The old blind man turning into worms or KAKU is the God KAK,
or HAK, the sun in the lower world, and the sacrifice of the pig was
the same in Polynesia as in Egypt. Herodotus remarks that a tradition is related by the Egyptians respecting this matter, giving an
account why they abhor swine at all other festivals and sacrifice them
in that (the festival of Bacchus), "but it is more becoming for me,
though I know it, not to mention it." 2 It was simply because the
sow imaged the Multimammce, who was an early type of the genitrix,
and it was offered up as a symbol of the prolific breeder, hence an
ideograph of plenty associated with the prince of plenty.
The Maori MAERO signifies to be listless, weak, and emaciated,
which describes the character of MAARU in accordance with that of
.the dying sun of the underworld.
The Mangaian myth presents a
pathetic picture of the sun in Anrutf (the region of stinting and
starving), the aged man (or god) who is too feeble to procure food,
and who is fed by the son as the food-bringer until the son himself has become a mere skeleton through starving to feed the aged one ;
a picture that was reproduced as the well-known Christian Janus, than
which nothing is commoner in iconography, notably in ancient cathedrals such as Chartres, Strasburg, and Amiens. This is described
1

Gill, p. 135.

B. ii. 47

576

BooK oF THE

BEGINNINGs.

by Didron as, " A man with two heads on one body, seated near
a table covered with food. One is sad-and has a beard. The
other is happy-looking, young, and has no beard. The older head
represents the expiring year-the 31st of December. The younger,
the new year-the Ist of January. The former sits beside an empty
part of the table. He has exhausted all his provisions. The latter,
on the contrary, has before him several loaves of bread and several
dishes. Moreover a child (a little servant) is bringing him others~
This child is a further personification of .the new year ; he is the
complement of the younger head of Janus. Nevertheless a child
accompanies the older as well as the younger man-but on' the
old man's side, the child is as if he were dead, and the door of a
little temple is being closed upon him, whilst on the young man's
side the child is issuing joyfully from a similar temple. One is dying
and leaving the world, the other is full of lift! and about to enter it." 1
" 1 have united Sut in the Upper House, through the old man with
him," says the woman, in the Ritual, 'who reproduces the twin-being
as the young one. 2
ln Samoa they say only pigs die, men finish, or in Egyptian
thought, they are transformed if worthy. The pig in the judgment
scenes is the type of dissolution and eternal death, hecause the probability is that in the earlier time of the pig, the Typhonian genitrix,
men had not evolved the idea of eternal life. We have to read their
thought in the status of their types.
It was customary at Rarotonga to bury the hog's head with the
dead. This was mythically related to the boar's head, brought home
as a decorated trophy at Christmas, but the type was limited to the
expression of one of the Two Truths in the later phase, when the winged
bird, the phrenix, dove or hawk represented the risen soul. This was
not so when ivl:aaru transformed and rose from the dead in the shape
of the pig as a type of plenty.
A form of the solar Horus may be traced in the Olo, Oro, or Koro
of the Polynesians, one of the most important of their deities. He
is the Koro of Mangaia ; the war-god of the Society Islands, said by
some to have been the brother of KANE, .e., Sut, as in the compound
Sut-Horus. He is also said not to be one of the gods who sprang
from chaos and primeval darkness, as did the first eight gods of
Egypt. 3 Koro (or Oro) like Horus is a form of the son who is
established in the place of the father in the region ot Tattu.
Koro in Mangaia is the son of Tinirau, whose proper home was in
Motu-tapu. MOTU (Mao.) denotes an island, and TAPU means sacred.
So Tattu the place of establishing for ever, was represented by a
sacred island in the Nile. A story is told of the process whereby
Koro the son managed to get established in place of his father. 4
1

Didron, cono;;1 aphz'e Chretienne, p. 546.

Fornander, vol i. p. 45

Ch. 8o.
Gill, roo.

AFRICAN ORIGINES OF THE MAORI.

577

Once in every year the father and son met at the same spot and
danced with the fishes. Moreover the sacred island like that described
by Herodotus was a. floating isle. It was in Tattu or An, the fish-sign,
that the sun "lodged dancing" at the place of the level, or the vernal
equinox. In the Mangaian myth the fishes themselves come to land
and join in the T AUTITI dance in which the hands and feet all move
at the same time. The name of this dance may be derived from TAU
(Mao.) the year, and TITI, to stick in a peg. The name of the period
and festival in the Egyptian UAK also means a peg. The annual
TAUTITI registered another year in the eternal round; hence the circular dance. The emblem of the ''aTautiti" was.a belt or girdle, which
passed from the father to the son. That this fish-dance was astronomical may be gathered from another which was known as the crabdance, in dancing which the performers imitated the side-movements
of that fish. One witness 1 remarks that the "graceful Tautiti dance
stands opposed to the "crab," in which the side movements of that
fish are most disagreeably imitated." The "crab" in Maori is named
REREPARI from RERE, to go to and fro, rise and set as the heavenly
bodies, go both ways, and PARI, the high shore, or sea cliff. This is
in consonance with the crab's being the high sign of the summer
solstice, and the crab-dance would be an illustration of the sun passing
through thesign of the fish that lived in two elements and went in
two ways or sidewise.
This myth preserves a sign of its solar nature in a way most unique.
The sun: of the two heavens and two halves of the circle is represented
by the father and son who meet on one night of the year, when they
join hands to form the circle and dance the TAUTITI. The father is
seen by his son to ascend a cocoa-nut tree, and it is observed that both
in climbing and in twisting off the nuts one by one he makes use of
only one hand, and to the great astonishment of the watcher he does
not allow his body to touch the tree. 2 Each of the two suns had but
one hand or side of the circle divided in two halves.
Koro the Son, who learns the father's magic, gets possession of his
girdle and becomes king of the fish. The son supersedes the father
in the fishes, as he did in the fixed year of the zodiac. Koro is the
Egyptian Har, who in one character is called the avenger of his
father, and as conqueror of Typhon, is a war-god. "Tautiti" is given
as a name of Koro, the renewer of the circle. And as the branch or
shoot (Renpu) of the mythical tree of life he is celebrated as the
planter for ever of the fragrant tree, the red-berried pandanus, which
"graces the sacred sandstone."
This is why the crab was what is termed an "object of worship" in
some of the southern isles.3 It was preserved as a symbol the significance of which was known more or less. Certainly less to the
1

VOL. II.

2 Gill, p.
Gill, p. 256.
3 Gill, Life z"n the Southern Isles, p. 278.

IOJ.

p p

A BooK OF THE BEGINNINGS.

English missionaries than to the initiated natives. The English witnessed their reverence for the symbol, but had absolutely no knowledge of the thing signified, and could not read their hieroglyphics
or rc;!nder their hidden lore.
The fish-god Tinirau has a daughter, the goddess ATURE, who is a
fish-goddess. A fish named the ATHURE (Bream) is sacred to her.
This fish in shoals makes an annual visit to one particular part of
the northern shore of Mangaia in March, the Maori MEH. The fishgoddess is known as Athor or Ater, the fish (Atergatis), in. the Hermean zodiac.
In the Ritual the land attained after crossing the
waters in this region of the fishes is Tattu, the place of establishing
for ever. It was here the fish landect Hercules, and the whale Jonah,
the place where the fish-goddess brought forth. In the lunar myth
it was Hermopolis ; in the solar Heliopolis. One name of Athor
is MEH, the fulfiller in MEH, the place and the time of fulfilment.
Ature the fish-goddess is identical with Atergatis or Derketo, the
fish-tailed Deess and Syrian goddess described by Lucian. We do
not find ATHOR in Egypt expressly called the fish-goddess; her
extremity is out of sight, or rather she begins in the crocodile and hippopotamus goddess. Also she appears with a bream or a perch on her
head. Athor, the habitation of Har or KORE, is the Egyptian Venus,
and her fish-type shows us how she was the goddess who rose up out
of the foam, after being poetized by the Greeks, with her fish-form
turned into the tenderest fleshliness.
The Kamilaroi and Wiradueri tribes, who formerly occupied a large
territory on the Darling and its tributaries, have a traditional faith in
" Baiame" or " BAIMAI," literally " The Maker," from BAIM, to make
or build. 1 They say that Baimai made everything. He makes the
grass to grow, and provides all creatures with food. Baimai gave them
a sacred wand, which they exhibited at their "Bora," the initiatory
rite .of admission to manhood, and the sight of this wand is essential
to make a man. T.he first male maker was found in the procreative
image represented by the sacred wand. In the Wiradueri and other
Kamilaroi dialects the man (Vir) is named Gibir, the Egyptian Khepr,
or Creator with the seminal source. Conterminous with the Kamilaroi
is what is termed the Western Australian d1alect. In this BEMA is the
semen which shows how BAIME or BAiAMAI was the procreative
spirit personified. BAIAMAI, interpreted by the sacred wand,. the
typical wand that budded, can be recovered by means of the hieroglyphics in which the BAH is the phallus, and MAI is the seed of man.
The Ba is also the branch in leaf. From this Bah or Ba comes the
Bat, the father or procreator. This image of deity belongs to the
"Non-revealed religions," and yet the rod of Aaron which budded
was the wand of Baiamai.
1 William Ridley, Paddington, Sydney, Australia, remarking upon Sir John
Lubbock's Urtgz'n of Ct'vz'lt"zatio?Z, p. 205. Nature, Oct. 29th, 1874, p. 521.

-,

AFRICAN ORIGINES OF THE MAORI.

579

BATU or Bata, in Puto Nias, is a divinity said to have charge of the

earth; his full style is BATA-DA-DANAU. BATA appears in the
Ritual in the chapter of transforming into the "Soul of the Earth.''
He was represented by a serpent: "I am Bata, the soul of the. earth,
whose length is years, laid out and born daily. I am the soul of the
earth in the parts of the earth. I am laid out and born, decay, and
become young daily." 1 Tan or Tann (Eg.) is also a name of the earth.
Ptah was a god of the earth, the lowest of two regions, and one
of his titles is Ptah-Tatanan. Patu (Mao.) denotes the lowest, the
lowest batten on the roof of a house.
NGARU is a name of the Polynesian victor-god who fights with the
powers of evil, the monster of the waters, and the devourer of the
Hades, and unites in one the characters of Izdubar and Ulysses,
Hercules, Khunsu, and Jack the Giant-killer. He fights with a shark
during eight days; he is buried in the earth during eight days-the
typical number eight belonging to the time of the eight gods-he is
buried as a Black and rises again as a White. He descends into Hell
and puts it out by letting in a deluge. He ascends to a region above
and slays the-Giant. In all his conflicts NGARU comes off the victor,
and the equivalent NARU (Eg.) signifies victory. NASRU has the same
meaning of victory, also a governor. N aru, and N asru enter into the
qames of the gods N ergal and Nisrock.
In Egyptian Tep is the Ap, and Ap means first, ancestral, that
which is born of, as in the earlier Kep. Tep denotes the point of
beginning. Tep is the sacred mount, the starting-point of the whole.
All that is primary, initial, and primordial, is expressed by Tep.
Tep is the upper heaven, and the Tepht is the lower. So is it in the
Maori and Polynesian language. Tupu denotes the very beginning,
and to tupu is to commence. Tupua in Mangaian means from the
very beginning which is personified in Vari the great mother, who is
Tep or Typhon in Egypt; Teb, the hippopotamus; Tepa, the heifer;
Tep, the tongue; Teb, the ark; Tep, the keel of a boat; Teph, the
cave, cavern, cefn, or womb. Tupuna (Mao.) as a plural means the
ancestors, male or female. The Mangaian T AEVA-rangi, the celestial
aperture out of which the divine Papa or Foundation put forth her
hand, is the Egyptian Tepht, the hole of source, the aperture of the
abyss in the beginning.
The god TEIPE, one of the thirteen Mangaian gods, was " supposed
to be incarnate in the centipede," 2 which means that the centipede was
a type of TEIPE. Teipe is the Egyptian Tep of the beginning, a first
type, whether applied to Vari or to the male god Teipe. Tef in Egypt
was likewise applied to the male, as the first, the divine ancestor,
when the fatherhood was acknowledged. Tef, Teipe, or Tipa was
claimed by the Maori as their divine ancestor, their deity. In the
. Maori address to Sir George Grey, in I 86 r, the chiefs gave up their
1

Ch. lxxxvii., Birch.

Gill, Life in the Southern Isles, p. 95

p p 2

--

s8o

--.

---..--~-~----,.........,.,...,.~

.. l

A BooK oF THE BEGINNINGs.

god. "That is Tipa," they said, pointing to a carved image. "We

who belong to these five tribes, take our origin from Him ; he is our
ancestor; the source of our dignity ; we give him to you ; also his
mat and his battle-axe. We cannot give you more." 1 So they presented their deity to the English, who have given the same god back
again as our Devil. Tef (Eg.) means divine, and the first El was the
Tef-El, son of Tef or Typhon, who has now become Taboo instead
of Tapu. TUPI was also a Mangaian, Zaimuc, Dyak, Aztec, Mexican,
Chiquita, Tamul, and Guarini god.
As TIPOKA, in New Zealand, Tef had become the divinity of death.
Akh (Eg.) signifies the dead, manes, spirits. In Mangaia TEIPE was
the god of human sacrifice. The Maori name thus obtained something of the later character of Typhon, as destroyer. TUPHUI signifies a typhoon, and TUPUA is a title of the Taniwha, the Maori
monster of the waters, and representative of the Apophis demon of
the deep. Not that they ever acquired the downright devil of the
Christian theology, who was reserved for missionary revelation. The
Mangaians called their evil spirits "bright evil spirits ; " they were
luminous by night when the sun shone in the underworld.
The Mangaians have a goddess, the cruel Moto, called the " Striker,"
who is for ever beating with the flail of death in the shadow land.
In the hieroglyphics, MUT, or MUTI, to die, has the striker for determinative. Moto, or Momoto, in Maori, is to strike blows with the
fist. From this striking of Moto it is said that the art of clothbeating was derived. This may recover a hieroglyphic, the determinative of Mata to beat, or strike, which may be the sign of hot-pressing.
In c~nnection with the cruel Moto the Mangaians have what seems
to me a crude form of the Assyrian descent of Ishtar into the Hades.
Moto, in the underworld, takes the place of the Akkadian Nin-~i
gal. Ngaroariki is a queen (Ariki), like Ishtar. Ngaro (Maori) is to
be hidden, absent, lost sight of, as is the moon in its descent and
passage out of sight, when it has been stripped of all its glory.
On one occasion Ngaroariki was cast into a bush of thorns by
four MEN who correspond to the Genii of the four quarters, but she
came out again beautiful as ever. With this we may connect
the four quarters of the moon and the bush of thorns in it. Moto
is the hater and envier of her lustrous loveliness ; and once, when
the queen had stripped herself for a bath in a secluded place, Moto
fell upon her. "With a keen shark's tooth she shaved off the
whole of her hair, which was so profuse that it made ez"ght large
handfuls. Her face was next so disfigured that it was impossible for
any one to recognize the once beautiful queen. Her pretty yellow
ear ornaments of stained fish-bone, and her fine pearl shell, daintily
suspended from her neck, were snatched away. Her gay clothes
were all taken from her, and she was wrapped round in a single piece
1

Taylor, New Zealand, p.

131.

,:

II

AFRICAN ORIGINES OF THE MAORI.

S8I

of old black tapa, so that poor Ngaroariki, utterly forlorn and changed
in appearance, hid herself in the forest." 1
Ish tar, we are told, had set her mind and determined on going to the
place of Nin-ki-gal; so Ngaroariki had fixed her mind on going to the
fountain near the place of Mota. She went, although her husband
warned her not to go, and tried to dissuade her from her purpose,
for she loved to have her own way. Like lshtar, she was despoiled
of all her "queenly ornaments." lshtar is restored to the upper
. world, and has all her ornaments returned to her through the interposition of the Sun. Ngaroariki has her stolen treasures returned,
and is restored to her pristine beauty through the interposition of the
king Ngata, her husband. In each case the desolate condition of the
queen is announced by a messenger-the one in the assembly"of the
gods, the other at a "grand reed-throwing match in honour of the
king." This mythical representation has not been recovered directly
from Egypt ; here the stem of the fork is missing.
The Mangaians have another goddess or demon, Miru, who is deformed in figure and terrible of look, and who feasts on the fallen
souls of the dead. Miru dwells in the west, and is the devouring
demon of the Hades. Her name denotes the west and the pit, the
hole or void, to which the west is the entrance. This, in Maori, is
MURI, the hinder-part, the rear, the Egyptian Akar. In Miru wehave a form of Am, the devourer of the Hades, called the. destroyer,
the mistress of the west, which was the Ru or mouth. Muru, in
Egyptian would denote the mouth of death, or gate of the dead, i.e.
the grave or Hades, the pit-hole or the west. MI, in Egyptian, is
the west, as a variant of Am. MI (Ass.) is the black. The particular
Egyptian form of the Mangaian Miru and Maori Mu~i is to be found
in the word Amru or Muru, a name of the cemetery, and a quarter"the west.
In the Ritual the monster Amt, the Devourer of the Dead, is
pictured in the scene of the Great Judgment, with the head of a
crocodile, the fore-part of a lioness, and the hind-quarters of a
hippopotamus. AMT, the Devouring Demon of the Hades, and a
name of the western crossing, is repeated in the Maori AMETO for
the Hades. 2
The dead, the setting souls and setting stars, were
represented as being swallowed down by the crocodile of the west.
In Mangaia some of the wise men insisted that the spirits still lived on
after passing through the belly of Mura and her followers. 3 This, too,
is the doctrine of the Book of~he Dead,. where the spirit 4 says: "No
harm was done me ; I received no impurity in passing through thy
belly." The belly of Hades, howsoever personified.
The ghosts of the dead were described as wandering disconsolate
along the margin of the sea. Their great delight was to follow the
J

Gill, pp. 132, 133

Te lka a Maui, p. 14.

4 Ch. 155

a Gill, p. 161.

BooK

oF

THE

BEGINNINGS.

sun. A place called Ana-Kura was one of the meeting points where
the disemb-odied spirits gradually assembled for their final departure.
For this they might have to wait some month.s. The precise period
of passage was fixed by the leader of the band. When the distinguished chief had resolved to depart he issued his commands.
Messages were sent to collect the stray ghosts who still lingered near
their ancient haunts. With last looks and farewdl tears they
assembled at Ana-Kura and there watched intently for the rising sun.
At the first sign of dawn they moved to meet him, and then the
multitude followed in his train; he in the heavens above, they over the
ocean beneath, until, late in the afternoon, they all assembled at
Vairorongo, facing the setting sun in the west, with their eyes fixed
on him as he sank in the ocean, and following him, they flitted over
the waters in the path of the sun-god Ra.1
Now let us turn to the Book of the Dead, and the "Chapter of
Going Forth to the Heaven where the Sun is." 2 This describes the
Sun as issuing his commands for the gathering together of the Dead
who are waiting to be taken on board the solar bark.
"The sun is shining on that night. Every one of his serva11ts is
living. He gives a crown to Horus on that night. The deceased
delights while he is one of the same. He has come to thee, his father,
oh Sun I He has followed Shu, he has saluted the Crown, he has
taken the place of Hu enveloped in the plait which belongs to the road
of the Sun when in his splendour. He lzas chased that chief everywhere in the horizon. The Sun has issued his commands in heaven.
On thou great God in the east of heaven I Thou proceedest to the
bark of the sun as a di'line hawk of time. He has issued his com
mands, he strikes with his sceptre i1l his boat. The deceased goes to thy
boat. He is towed in peace to the happy West." The journey of the
dead is from the west to the east through the underworld, and then
round again to the west following the track of the sun. "The road
is of fire, they whirl in fire behind him." And there in the west
was the Mount Manu, the place of spirits perfected, the point of
ascent from a completed circle. Ana-Kura is the red cave, and the
same red rock is found in the Egyptian Annu or An, the "Boundary
of the Land." Tum, the god of An, was also lord of the doubleseated vessel; the sign of the festivals, and the Tongans have the
"double canoe of Tongans sailing through the skies." 8
On the monuments the red crown is the symbol of the lower sun,
world, or Egypt, the type of the nether one of the Two Truths of
mythology, the feminine of source, as place, person, or principle, hence
it is red. The divinities wear the red crown as emblem of the lower
world, and the spirits in passing through the Hades are invested with
the red crown. Not only is the red crown worn, the region is red, the
Osiris (as Tesh-tesh) is red, the pool of Pant is red 1 the mythical Red
1

Gill, pp. I57, rs8.

cxxxi. Birch.

:J

Gill, p. I67.

AFRICAN ORIGINES OF THE MAORI.

Sea. Says the Osiris, " I have anointed myself with red wax." 1 " I
have provided myself with the leg-bone of a red bird." ''Thou
mayest go ; thou art purified." 2 For this red sign was typical of the
menstrual purification in Smen, the region of purgation and preparation. The imagery is older than any artificial crown, and is extant
in the earliest natural stage with the Polynesians and Maori. Their
dead in passing through the Hades, following the red sun of the
lower world, are likewise wearers of the red crown. They "are
arrayed in ghostly network and a fantastic mourning of weeds picked
up by the way, relieved by the fragrant heliotrope which grows freely
on the barren rock. A red creeper, resembling dyed twine, wound
round and round the head like a turban, completed their ghostly
toilet." 3 NET is. a name of the red crown, and the goddess Net
(Neith) carries the sign of netting or weaving on her head.
At Rarotonga the .spirits of the dead were supposed to meet at
Tuoro, facing the setting sun, waiting for the moment of leaving.
Tuoro was the limit of earth and point of departure for the underworld.4 TERU is Egyptian for the utter extremity and limit of the
land. The first object seen was the BuA tree, or tree of life to those
who laid hold of it without the branch breaking. The Bu-Tree is the
palm of Egypt, and in the Ritual the Osirian says of the passage
after death, " I have crossed by the northern fields of the palm-tree." 5
That was from the west, the point where sun and spirit entered the
Hades.
" Explain to them what thou hast seen in the Region of the Captured,"-the region of the captured, through which the deceased
had passed. In the . Mangaian myth there was a circular hollow
beneath the bua tree, where Muru spread the net to catch every soul
that fell, through laying hold of a dead branch instead of the living
green one. Here was the region of the captured. In the Ritual the
pool of the damned and the trap are in a fissure of the rock. 6 There
are the liers-in-wait, who watch with noose and net to capture souls.
At the angle of the west is the watcher Baba with the net, and he
who " lives off the fallen at the angle of the pool of fire, the Eater of
Millions is his name." 7 One name of the Mangaian watcher with the
net that catches fallen souls is AKA-ANGA. In the Ritual AKA is the
great squatter, who hides as the lier-in-wait flr fallen souls. 8 "ANGA,"
to turn in some other direction, is equivalent to that western corner or
angle where the liers-in-wait are found. The Mangaians have a proverbial saying in regard to the dying-" Will he be caught in the net
of innumerable meshes ? " The deceased in the 'Ritual cries, " Oh
father of the gods, mother of the gods in Hades ! save ye the
deceased from the wicked netting of the dead," or deficient; the one
1
4

Ch. cxlvi.
Gill, p. 169.
Ch. xvii.

Ib.
" Ch. cxxv.
8 Ch. lxxviii.
2

8
6

Gill, p. 156.
Ch. cxxx.

A BooK oF THE BEGINNINGS.

who had not power enough to break through the nets. 1 Again he
exclaims exultingly, " I do not sit in the nets of them." 2 One chapter
of the Ritual before cited is that of "escaping from the net," 3 with a
vignette of the deceased walking away from the net.4 "Oh, catcher
of the birds (souls) flying on the waters, do not catch me in your
nets; they reach to heaven, they stretch to earth! The deceased
comes forth and breaks them when they are stretched (says the
hidden god). I have made men to fly with wings."
In the Egyptian, hell and the net are synonymous. Aat is the
region, the Hades, and also a name for the net.
The Mangaians have a well-known proverb that presents a ludicrous
picture of the souls caught in the net of Aka-anga, who flap their wings
in the vain effort to escape from its meshes, besmeared with filth, and
floundering deeper in the mire. This mud and its bemirement are
likewise presented in the Ritual.
Off the south-west coast of Vanua Levu there lies a small island,
which is imagined by the natives to resemble a canoe. In this canoe the
souls of the deceased are said to pass over the waters of death. 5 The
canoe of the dead is the Egyptian Makhennu, the first form of which
was the Great Bear, as the boat of souls. MA is the dead, Khennu
the canoe. This preceded the ark built by Taht, and the doubleseated boat of the sun.
PARA was the sacred name of Heliopolis, or An in Egypt, named
from the celestial birthplace in An above. This is the Assyrian Parra,
and Fijian Bure or god's house. AN is a name of the fish, and in the
fish-sign the god was re-born. This fact and its meaning were carried
forth by 'the Maori. "PARA-PARA" is the name of their sacred
place ; likewise the name of the first-fruits of their fishing, which
identifies the symbolical value of the fish offered to the gods. PARAPARA is also identical with the Mangaian BORU-BORU, dedicated to
the sun-god Ra.
The name of the Haitian Elysium in the west, the paradise of the
happy dead, is Koaibai. Like the Aaru (Eg.) it is a field of feasting
and a place of plenty. In Koaibai grows the Mamey-tree, the fruit
of which supplies the dead, who assemble by night to pluck from
their tree of life. The living will eat very sparingly of the Mameytree, on account of its belonging to the dead, who in Egyptian are the
MUM, hence the mummies. KAUI (Eg.) also denotes the dead. BAI is
some kind of sacred food, and KOAIBAI is the name of this Haitian
heaven and Eden of the Mamey-tree.
"At first sight," says Max Muller, "what cari be more startling
than to see the interior of the world, the invisible or nether world, the
Hades of the Mangaians, called AVAIKI; Aviki being the name of one
of the lower regions, both among Brahmans and Buddhists. But we
Ch. cxlix.
Papyrus, 9/JOO, British Museum.

Ch. xvii.
a 1 54.
6 Williams, .Fijz; vol. i. p. 20j.

AFRICAN ORIGINES OF THE MAORI.

have only to look around, and we find that in Tahitian the name for
Hades is Hawaii; in New Zealand Hawaiki, and more originally, I
suppose, Sawaiki; so that the similarity between the Sanskrit and
Polynesian words vanishes very quickly." 1
The original of these names is to be found in the Egyptian SEVEKH,
which is the name for the number seven. The Hervey group consists
of seven inhabited islands, and one of these is Mangaia. The seven
isles are said to be the visible representatives above of another seven
in Avaiki, or SAVAIKI, below. At the Penrhyns, when referring to
death, they speak of going to SAVAIKI. The seven below have
become shadowy and impalpable, and the seven above are described
as the embodiment of the seven in the underworld, as if these latter
were spirits. 2 The Mangaian Savaiki is another form of the seven
belonging to the nether-world of mythology, derived by name from
Sevekh, number seven; the seven spirits of the Great Bear; the seven
caves or islands of the sunken Atlantis ; the seven submerged provinces of Dyved. In the fragment from Marcellus, on the islands of
Atlantis, we read that it is recorded by some of the historians who ,
have tre~ted of "the external sea, that in their time there were seven
islands situated in that sea (the Atlantic) which were sacred to Persephone." 3 The seven isles belong to the world and time of the earliest
mythos, sunken in the north, the region of Sevekh, the crocodile type
of the sun below, and of the goddess of the North Pole.
Po, another name of the netherworld, is equivalent to Avaiki.4
And Po or Pu is an Egyptian name for the north or Buto, the bau,
void, hole of the tomb. Po is the place of departed spirits in Maori
and in Egyptian Bau, the deep, also signifies spirits as well as the
void. But this mythical and submerged land identified with the
number seven, which belonged primarily to the celestial allegory, had
a real existence in Khebti (Egypt), the land of the seven outlets to the
Nile, the original Khebti-Khentg, a double land, as north and south.
Kepti, or Hepti, is number seven equally with Sefekh or Savaiki, because the TI is two, and KEP, the hand, is five. It is evident that the
Mangaians had both forms of Savaiki, or Egypt, from one of which
people emerged on the horizon north-west, and from the other came
up out of the earth, as the original home of gods and men.5
Mangaia is the seventh as the southernmost of the Hervey group
of seven islands, and its name signifies " PEACE." PEACE in Egyptian
is "Hept," which is also the name of number seven. MENA (Eg.), for
repose and rest, answers to Mangaia for Peace. But this word Mena,
for peace and rest, also signifies the warping to shore, coming to anchor,
arriving at the resting-place, or attaining land. So interpreted,
Mangaia, like Menapia, would be named as a first landing-place.
1

3
6

Preface to Gill's Myths a1ul Songs from the South Pacific.

Marcellus, ./.Ethiopian History, Proclus in Tim(l!US.
Gill, Myths, p. 125.

2
4

Gill, p. 16.
Gill, p. 4.

,.

----

--

~--

ss6

A BooK oF THE BEGINNINGS.

The Maori are accustomed to call the natives of the Hervey islands
their "ELDER BROTHERS ; " and one name of Mangaia is "AUAU."
This is a duplicated form of Au, which in Egyptian means the
old, the old one, the most ancient, and therefore the first, hence
a title of dignity. In Maori Au signifies THou-the pronoun of
dignity still in English-denoting THE Au, or the old one; the old
age in Egyptian. In Maori A UAU, to lift or raise up, has an earlier
form in Hapai, to lift up, raise, carry, begin. So in Egyptian Au
or AAU, the ancient, has earlier forms in Af and Kef, who was
primarily the old one bo~n of. As place, Kheb or Kef, abrades into
Au or AA., the ancient place, the island rising up out of the waters.
In the secondary form this is the Aat or Khepht, the Au, Af, or
Khep, with the plural terminal. Thus AU-AU is a duplicated Au,
equivalent to the Vewa KIBA-KIBA, the Fijian HIFO-HIFO; KepKep, the name of Nubia, and Kheb-Kheb (Eg.), which, as duplicative
forms are equivalent to Khebt, Kheft, Aft, or Aut, in Egyptian.
An equivalent of KEP-KEP is found in UA.-UA., a name of Nubia
in the time of the sixth dynasty. U A.-U A is literally one-one, and
therefore denotes the second one, like Kep-Kep. In the form UAUAT,
the plural terminal is added. UA is the one, the one alone, solitary,
isolated. UAT is a name of the North and of Lower Egypt. Thus
UA-UAT in Nubia was once the lower Egypt of inner Africa, and
UA-UA is a worn-down form of Kefa-Kefa or Kep-Kep. So Uat
is the secondary form of Kefa, the goddess of the north. AUAU, of .
the seven isles of Savaiki, whose names associate it with peace
and the number seven, or "Hepti," the earlier Khepti, is a form of
Khebt, the lower of two Egypts, named from the celestial birthplace
in the north, where the two Egypts were the region of the Great
Bear, as the Kep (Khepsh) above and the Kept or Khebt below; or
the Khep north, and Khept west. The seven islands are representative of the seven below, the seven isles, lands, caves in the Akar of the
north-west, out of which all issued in the mythological beginning.
In the Hawaiian traditions the ancestors came from" MOKU-HUNA,"
or "AINA-HUNA-A-KANE," the concealed land of Kane. The god
Kane appears in the Hawaiian_ mythology as the lord of the waters.
The "land of Kane" so frequently referred to in the Hawaiian
folk-lore, is the land of the living waters of Kane. This spring of
the water of life is described at its source as an overflowing fount
attached to a large inclosed pond, which was crystal-clear and had
magnificent banks. It had three outlets; one for Ku, one for Kane,
and one for Lono. Its water had the power of restoring the dead
to life ; it was the fabled fount of immortality. 1 The three outlets
are remarkable because the fabled or mythical waters of the Pool of
Two Truths are but two. Hor-Apollo tells us, however, that when the
Egyptians denoted the rising of the Nile, which they call NUN, they
Fornander, vol. i. p. 78

AFRICAN ORIGINES OF THE MAORI.

depicted three water-pots, neither more nor less, to signify the triple
cause of the Inundation, one for the ocean, one for the earth, and one
for the southern heaven.l The triple cause was more probably the
three lakes. But it is possible that there was another triad intended,
that of evaporation in the upper heaven, the water- that irrigated the
earth, and that which went to the sea; three feeders in the three regions
of heaven, earth, and the abyss imaged by the triple fount, corresponding to the three outlets for Ku, Kane, and Lono.
In the following chant of the Land of Kane, the words "Pali-uli"
signify the northward.jlowing; the course of the Nile in the hidden
land of Khen, the interior of source :" 0 Pali-uli, hidden land of Kane,
Land in Kalana i Hau-ola,
In Kahiki-Ku, in KAPA-KAPA-UA a Kane.
Land with springs of water fat and moist,
Land greatly enjoyed by the God." 2

The name of Kane being taken, as before suggested, for the Egyptian Han or Nen, this is the land of the Inundation; the land of the
bringer, who was Nun the father of Shu, and Han or Nun the youth,
the child of the mother alone who became An-up the dog-star, and
who is identified by name in the earlier form of KHAN as Sut the
first bringer of the Inundation. In like manner the name of the
typical vase modifies from Khan into Han and An, as the symbol of
the bringer.
Atia or Atiu-it is rendered both ways-is a common Polynesian name of the original birthplace. One native account of Atia
is that it is an inclosure out of which came the primary gods of
the island. 3 That is out of the Hades, the Egyptian Aat, Kat, or
Khept for the hinder heaven. In a chant intoned on public occasions by the priests of Rarotonga it is proclaimed thatATIA is the original land from which WE sprang.
AVAIKI (Savaiki) is the original land from which SOME came.
KUPORU is the or:ginalland from which WE sprang.
V AVAU is the original land from which SOME came.
MANUKA is the originallandjrom which WE sprang. 4

This asserts that whereas some of the tribes came from Avaiki and
Vavau they came from the primeval home, called Atia, Kuporu, and
Manuka. Manu (Mao.) means to be launched and set afloat. The
bird and the boy's kite are Manu. KA denotes the commencement
of a new condition of things, besides being the well-known sign of
land and country. Ati is a word used by the Maori, who preserve it
sacredly, and employ it only in the names of tribes or clans, for the
offspring and descendants. So in Egyptian the Aat is the child of
the mother alone, and the Aati are the children whose descent is on
1
3

B. i. 2r.
Gill, Life itt the Southertt Isles, p. 27.

2
4

Fornander, vol. i. p. 78.

lb.

-.----...-- - . - - - - - -

sss

.--.,..-- -----.....---- .....,....-.

A BooK oF THE BEGINNINGS.

the mother's side. At Memphis Osiris is designated Ati, and he

was the child of the mother alone as As-Ar, son of Isis. The Aati
were the outcasts of Egypt because the children of the mother only.
In Maori ATI-ATI is to drive away, expel, and ATIUTIU means to
stray and wander. The outcasts of later Egypt were of the same
cult as the early emigrants. Ati is a worn-down form of Khepti, a
name of those who were looked on as the wicked, godless, enemies
of the sun, because they were the children of night, and Typhon,
the ancient Kefa and Khept of the hinder-part. Atiu then was the
country of the Ati or Khefti, who as the Kheti (Eg.) are the sailors
and navigators ; Kheti corresponding to the Maori Ati to wander, be
nomadic. It has been shown that lETHI-opia 1 is an abraded form of
KliEFTI-opia as the land of Kefa in the second or plural form of
the name, Kheft, Khept, or Khebt ; l.Ethiopia being the Egypt
within before the namers had descended the valley of the Nile. For
example, an ancient name of Abyssinia is HABESH. That represents
the Egyptian Khepsh and Hebrew Kilsh, the name for the north, the
region of the Great Bear, when the namers were farther to the south,
where the first and singular form of the name is extant, in the province of KAFFA, Lat. 7o 36' N.; KIFA, about 4 north, and the land of
KIVO at the sources of Lake Tanganika. Kaf (Eg.) is one hand, Kafti
or Kapti is two hands, and in Kheftiopia, or the modified l.Ethiopia, we
have the doubled or secondary land of the south and north which was
finally upper and lower Egypt. And the name of the ancestral land
was Ati or Atiu, which is equivalent to the Egyptian A~ti, Afti, and
Khept the second, or a dual Khep. Among the Maori names of the
north-west wind are Hau-ATIU and Tup-ATIU. Hau means wind, and
Tup is to commence or to blow. Thus ATIU in both cases means the
north-west; This in Egyptian would indicate a dual form of the hinder
part, the A~t, Aft, or Kheft which was at first the hinder part north and
afterwards the hinder part west, and the duplicate or plural form may
be expressed by Khepti, Kep-Kep, or U~-U~, as in the names of Nubia.
Now another Maori name of the north-west wind is KAPE-KAPE, a
duplicative form of Kape which may be illustrated by Kapu applied
to the hand and Kapu-Kapu to the foot, an equivalent for the upper
and lower, or for the first and second, Kapu-Kapu being a sort of
Kapu da capo; therefore an equivalent of the dual in Kep-Kep
(Nubia) or Khebti (Egypt); only in the Maori the dual is applied to
the north-west instead of to south and north, or the upper and
lower lands. Khepsh is also the hinder-part north, and Khept the
second Khep is the hinder-part west in Egypt.
The Polynesian traditions, says Fornander, all agree in looking
1 The Greek at66>, to burn, is identical with the words HEAT, HOT, and UT
(Eg.), which are derived from KHET (Eg.), fire, but heat is not a primary meaning; that has to be sought in KHEPT and UATI for the North, and the secondary
form of Khep.

~.

___,._...,.--~

AFRICAN ORIGINES OF THE MAORI.

589

westward as the point of emergence from the underworld below the

horizon. No matter on which island, or on which of the three groups,
Hawaiian, Samoan, or Tongan, the situation of this ancestral land was
always indicated by pointing in the direction of NORTH-WEST. 1
lEthiopia was the UTOPIA, or UTOPU of the Polynesians. As late
as the beginning of the nineteenth century the Nukahivans used
every now and again to fit out exploring expeditions in their great
canoes and start vJestward in search of their traditional UTUPU ; from
which they said, the god Tao had brought the cocoa-nut tree. 2 There
are reasons for thinking that UTUPU represents lEthiopia or Khepsh.
Pu is an Egyptian name of the north, the Po or lower heaven of the
Polynesians. Khept and Aat denote the hinder-part which was both
north and west. Uta (New Holland) for Hell, corresponds to the
Aat (Eg.) or Hades.
As previously shown, the Akar was a region of the hinder-part
west in the solar mythos, whereas in the Sabean it was in the north.
The Mangaian name of the north is AKARUA. That is a type-word
of measurable value. It belongs to a time before the west was
considered the Akar in Egyptian, and Akharru in Assyrian. Still
another Maori name of the north-west wind is MAURU, and URU is
the west. The region and the wind are identical, as in the Egyptian
MEH for the north and the north wind. In Egyptian M:l. and Meh
are sometimes equivalent, and the Meh, symboled by a nest of waterbirds, is the north as the birthplace of the twin source and Two Truths,
the water and the breath of life. This water of the Meh (Mehuri)
re-appears in Maori as MAORI applied to water fresh from the fount
of source. Thus the Maori preserve the water of life under their own
name, and the wind of the north, also called Meh (Eg.), which was the
breath of life in Africa, is to them the MAURU as the wind of the
north-west. It is touching to think that MAURU, the name _given to
this breath of the motherland, is also the word for being eased and
quieted in pain and heartache. Mauri is also the name of the 28th
day of the moon's age, and MEHI (Eg.) means to fill, be full, fulfil and
be completed ; it is also a title of Taht, the lunar god, whose name of.
Tekh signifies full, and of Hathor the fulfiller.
In Egyptian the Ru is the horizon, as the door, gate, or mouth to the
Meh, the abyss in the north. The Ruru denotes the horizon as the
place of the two lions, the double horizon of the equinoctial level.
The RRU are steps. MEH-RU would thus unite the abyss below and
the horizon above. It is possible that the Mount Meru with its
seven steps may be the type of this MEHRU, though that is not our
object at present. There is an ideograph of the two Egypts, 1-1_1
the original of what is known. as the Greek "border pattern," which
reads MERI or MERUI. It is the visible sign of lower and upper, or
MEH (north, the abyss) and RRU (horizon and steps), and it is feasible
1

Vol. i. p. 25.

L'Unt"vers

P~'ftor.,

Oceant"e, by D. de Rienzi, vol. ii. p. 230.

590

A BooK oF THE BEGINNINGs.

that the name of Tameri is the land of MEH-RU, whence Meru, and
that the ancient Meroe was once the capital of two Egypts under this
name. The first lower and upper were north and south, but the
Maori Mauru is north and west, and this is in keeping with the Meh,
north, and the Ru as the horizon west. Meroe in LEthiopia was due
north from the equator, but reckoning from Central Africa or from
Habesh (Abyssinia) we shall find the land of the. ancient MAURI
(Mauritania), howsoever the district was bounded at different times,
was always to the north-west of our centre, which travels from the
equator down to Lower Egypt. Thus we have a "Mauri," for the
country north-west in Africa, answering to the Maori name of the
north-west as Mauru. This shifts the duality of Meh-ru or Meru, from
north and south to north and west, just as it was shifted when the
hinder-part west was called Khept, as the place of going down instead
of the north. This name for a land lying north-west of the African
centre-always reckoning from the south-would deposit the names
of the Mauri land; MARMARICA (a duplicated form) and MAROCCO
as the Mauri or Moors went farther north. into Spain, or TZEPHON.
From these and other data may be drawn the inference that the
Maori people were self-named as the emigrants who came from the
north-west, one name of which is MAURU, Egyptian Meru, Meroe or
the Meh-ru.
The Mauri name is that of the later Moors, of a land under the
Tropic of Cancer and north-west of the equator, as well as of LEthiopia
the typical birthplace, and the name of the Moors found on the
Egyptian monuments is written MAURI_ or MAURUI. The original
MAURI dwelt in the north-western land lying between the Atlantic
and Mediterranean, and their name is identifiable with that of the
Maori, whose traditions derive them from the north-west.
They came from the MAURU, and in their language I signifies from,
so that the people from Mauru would be the Maurui or Maori. They
came from KAPE-KAPE, and Kep-Kep (Nubia) is the primitive plural
for Khepti. The Hervey Islanders came from ATIU or Ati, the worndown form of Khebti. The N ukahivans came from UTOPU or
LEthiopia. These names are sufficient to identify the ancestral land
from which the migrations went as claimed in their traditions and
proclaimed in their songs.
According to Diodorus Siculus, the Egyptians declared they ~had
sent forth many expeditions and established colonies in divers parts
of the world, in times of the remotest antiquity. These would issue
forth at different stadia of the African development and from divers
regions of the country with sufficient initial divergence between the
varieties to account for the difference developed in the Australians,
for example, and the Maori or Tasmanian wild man ; the black men
and the brown men of to-day.
At least three such stages are marked by the Auritce, Mestrceans,

AFRICAN ORIGINES OF THE MAORI,

591

and Ruti of the old Egyptian Chronicle. The Auritre, Afritre, or

Kafritre name takes the people back to inner Africa, and identifies
them with the blacks and the people who named Kush and Habesh
as their north. The Mestrceans are midway towards Egypt, and here
the westward course would be taken into the Mauri-land. The Ruti
are the people of Egypt known to us. They are, as the name implies,
and their complexion shows, a form of the red men.
Thus we have the range from black to red with the variety of intermediate hues which afterwards deposited distinct types, all traceable
at home.
A tribe of natives found in Australia still call themselves the
KUMITES. KUME in Maori signifies to stretch out, pull out, draw
away to a distance. KOMARU is the name of the sail. KHAMU (Eg.)
means to let drop, to let fall an arm or branch, to transfer (peacefully).
The old rowers and sailors who were dropped from the parent stem,
and had to range out vast distances from the ancestral land in transferring themselves, were the Kumi or Kumites.
The identity of the names for boat and body has been referred to.
A body of men is, in a Polynesian form, a boatful, the boat itself
being a Poti in Maori. The boat-load was the body of emigrants,
and as such would offer a type-name for the clan, tribe, or gens.
Now, in Maori, the canoe is called a WAKA, and the WAKA is the
primary division, which is subdivided into IWIS and HAPUS, or
rather the territory claimed by each WAKA is subdivided into
districts, each of which is claimed by an I wi, the I wis and Hap us
~eing named from ancestors. 1 The waka is the Egyptia~ KAKA,
a canoe.
Mr. Bartlett, the naturalist of the Zoological Society, has identified
the oldest dog found on the Egyptian monuments with the wild dog
of Australia, known as the Dingo, Maori TINGEI, which word means
to be unsettled, roving, wild. The Dingo seen by the present writer
in the Gardens, Regent's Park, was a very recognizable likeness of the
Egyptian dog. This dog's name is ABUAKAR. 2 .f.\.BU is the dog;
AKAR signifies the clever, sharp, alert, prepared, excellfng, and the
Abuakar has a most sharp and active look. It appears, in the tombs
of the fourth dynasty, as a house-dog attached to the master's chair,
and is also called Tasem, the dweller or domesticated dog.
ABAIKOUR has been found as the Berber name for the greyhound
species. This tends to prove the reading here suggested, as the Akar;
the clever, sharp, prepared, alert, applies equally to the watch-dog
and hound. In Egypt the Abuakar was domesticated. In Australia
he appears to have gone wild, i.e. TINGEI, in Maori, whence the Dingo
of the colonists.
The powerful people who once occupied the Pacific Islands, and
1
2

Shortland, p. 290.

.
Trans. Soc. Bib. Arch. vol. iv. part I, p. I75; vol. v. part I, pp. I271 128.

~~~~:$(0~1?,:~~fllt,@if.C:.i&AL4fQbAU?J\#WJ,t?li&~'%%%i1t'il4hlJii11!fliit~"'lv,o;fi:t~~-:WnG.II"~'""mv,~:w'i(.rll'dnifiiM~iiit,r~'4''";i/tWi'J.iWIJPtiH,r~~-*~~~~~:Mt?Rr,-~,~;:"'s:?S~
I

A BooK oF THE BEGINNINGS.

59 2

who built the Cyclopean inclosures with walls twelve feet. thick, and
the canals which were lined with stone, were known to the Lele
Islanders by the name of the ANUT. The ANUT, say the Islanders,
were sailors who possessed large vessels in which they made long
voyages, east and west ; many moons being required for one of their
voyages. 1
The ANU is a name of the ancient inhabitants of the Nile Valley
With the terminal ti these are the Anuti; ANAU, in relation to the
points of the compass, is the Mangaian typical name for "giving
birth," and ANNU was the Egyptian name for the typical birth-place.
In Egyptian, Han (or An) means to go to and fro, especially on
the water. The Hani is the barge of Sekari. In relation to the water
and the barge, the Hanti are the sailors, or literally, the wanderers by
water. Hanti or Hant is the equivalent of Anut, and was in Egypt
the name of the typical returners or voyagers ; being worn down from
KHENIT, the sailors. The Maori HUHUNU is a double canoe; this
duplicates the HUNU pr HANI, which is a bark of the gods in Egypt.
The most ancient portion of a race, those who belong to the earliest conditions, sink down as the sediment of later times, and in Tahiti there is
a lower order of the common people, a separate and even tabooed kind
of folk, including not only the manual labourers, bl,lt dwarfs and all
sorts of queer and uncanny people, These are termed the MENAHUNE,
the name having become an epithet of opprobrium. But may not
these preserve the name of the Han, the Anut or Hanti who were the
water-nomads that sailed in the Hani, Hunu or Huhunu canoes?
MINNA in Tasmanian is the beach. MENA (Eg.) signifies the arriving,
anchoring, landing, remaining, and resting, a meaning contained in the
name of Mangaia, and so interpreted, the Mena-hune would be the
earliest settlers.
This description should be read with globe and atlas at hand.
Then it will be seen that the position of the MAURI-land in
Africa is north-west of the equator, toward the Atlantic coast.
Now, in the second edition (only) of Te Ika a Maui, 2 there are some
figures, designated "A specimen of a lost language." These were
recovered from Pitcairn's Island-a small lonely rock, one mile wide
and two and a quarter miles long, at the south-eastern corner of the
great Polynesian Archipelago, in lat. 25 3' 6" S. long. 130 6' W.
It is mountainous, has a poor soil, and no harbour. It is the island
upon which the mutineers of the ship Bounty landed and lived,
amongst whom, we may be sure, there was no Egyptologist. This
is a fair copy of the characters, which are here piualleled with some
Egyptian hieroglyphics taken from those drawn by Bonomi, and
printed for the purpose of comparison:1
2

Baldwin, Ancimt Amen'ca, p. 290.

By Rev. Richard Taylor, p. 702, 2nd edition, 1870.

AFRICAN

ORIGINES

OF THE

MAORI.

593

Hieroglyphics found in Pitcairn's Island.

cJLJ

-k

~
~

)t

"

~~

Egyptian Hieroglyphics.

Rudely drawn as they are, the characters are unmistakably Egyptian

hieroglyphics. The solar disk, the so-called cake, the ideograph of
land, habitation, dwelling-place; the cross, the five-rayed star, the
eye, or SPER sign, the bow, the reversed half-moon, the " Kha " (the
vagina sign of the birthplace)-these are all Egyptian; all there,
howsoever they may be interpreted. It will be observed that the
straight line ascending from left to right quaintly crosses a small globe
which has one pole cut off. This is our starting-point.
The only line yet represented as crossing the globe is the Line, z". e.
the line of the equator, and according to the proposed reading we
have here a very crude chart in which this line denotes the equator;
it cuts the globe across, or in two, the northern side is missing, and
the southern half has a point to it apparently meant for the southern
pole. The line is too short, and considerably out of drawing, but the
science is here in keeping with the art. The hieroglyphic sun is drawn
close to the. line, and determines the tropical region of the solar path,
the line or course travelled by the sun from east to west. At the
upper end of the line is the well-known hourglass-like sign of the
equinox. Although not known to me as an Egyptian hieroglyphic, it
is found on the sculptured stones. It is also the Chinese sign for
No. 5, an equivalent of one hand. The first hand reckoned upon was
the left, and the west was considered as being on the left hand. The
figures on the upper end of the line may possibly stand for two legs,
signs of the character j from which we derive our written c5[J. These
VOL. II.

.QQ

. 594

BooK

oF

THE

BEGINNINGS .

with the two short. strokes would read BUBI and denote the point of
turning round in the circle, the complement of the cross sign of crossing the line. Figures which look like our 5 and 7 are also marked
on the line, but our English figures are of Egyptian origin. These,
however, may have been added by some Mutineer. Beside the
equinoctial cross is the hieroglyphic cross "Am," the sign and name
of the western crossing, the Ament entered by the sun when setting.
This cross is a determinative of the crossing and transit.
The Egyptian AMTU for the crossing west is repeated in the West
Australian AMETO, for the Hades. Next to the AM-cross is the star,
a symbol of time and period. Then follows a kind of eye, unless it
be the ideographic SPER. The strung bow and a half-moon shedding
rays are tqe last of the upper signs. The human figure to the left
below has the KHA sign projecting from the body; this in the hieroglyphics determines the belly, womb, or birthplace.
The other
two human figures are the signs of KA ! KA! KA-KA (Eg.) signifies
a.rejoicing. Ka is to call, say, cry, proClaim a boundary, to boast,
be uplifted. Ka is also the name of the priest, minister, or ruler,
and the third .figure to the right appears to bear the whip sign of
authority. KAHA in Maori has the meaning of a boundary. The
word also denotes lineage, the line of ancestry. We now try to
read the chart by aid of the hieroglyphics.
The Egyptian North was the hinder part of the two heavens, or of
the world, and the bird to the right is placed to the north, according
to the present reading. It presents a portrait of the hinder-part, not
only in the position of its tail, for its feet are reversed and turned
Feet turned backwards are antipodes.
backwards in the drawing.
The north was the Egyptian antipodes to the south, and Ptah, as
representative of the sun in the north below the horizon, was pourtrayed like this bird with his feet turned backwards to denote the
antipodes.
The name of the north in Maori is NOTA, and as No means "from,"
and TA to take breath, this shows the north was, as in Egypt, the
place of the breath of life and of birth. NUTA (Eg.) signifies "out
of," and the lower world of the north was impersonated by the mother,
Neit, out qf whom all came.
The sign of locality is also used for the horizon, and this purpose is
served by the smaller figure placed between the bird in the north
and the cross of the crossing, west. Next to this sign of the horizon
comes the crossing followed by the sign of the cross, or to be in
transitu. These are followed by the five-rayed star.
A star is the sign of time, a period of time. " When the Egyptians represent a year they delineate Isis, i.e. a woman (the great
type of periodicity), and Isis is with them a star called Sothis." 1
The star is a symbol of Isis in the ceiling of the Ramession. It was
1

Hor-Apollo, B. i. 3

AFRICAN

ORIGINES OF Tfl:f!: MAORI.

a synonym of the Inundation, and thence of the Sothic year. In the

present instance it possibly stands for one year. For a whole year or
a time they voyaged on in what the Egyptians. termed "MAKING
THE EYE," a phrase for completing a circle. The circle of the year
was completed, and the eye was filled at the time of the summer
solstice. The eye was full due south, therefore half way round from
the north. In the north the eye was empty; in the south it was full.
"I have made the eye of Horus, when it was not coming on the
festival of the 15th day." 1 This is said on behalf of the moon
making the eye, or lunation. "I have brought my orb to darkness ; it is changed to light." The fifteenth was midway, full-moon
in the lunar reckoning. In making the eye they would have gone to
the 50uthern side of the world, and were at a point d.ue opposite to
the north. But there is the possibility that the sign is not meant for an
eye; it is unlike any hieroglyphic eye, and but for the stroke beneath
would be a fair copy of the determinative of "SPER," a side (given
underneath in two forms), which has the meaning of approaching the
side, or to approach the side I In that case the sign would indicate the
approach to the other side of the world, or half-way round the heaven.
This half of the circle would be indicated by the half-moon and
strung bow. The half-moon reads TENA, for a fortnight, as one-half
of the total lunation, and tena signifies a measure of one half of a
whole. PET (with the variant tep) means the heaven, and is the name
of the Bow. "TEN A-PET," or "Pet-tena," is equivalent to half-way
round the circle (also called Pet) of the heaven, reckoning from the
bird stationed to_ the north. The Bow," Pet," is still more particularly
a sign of the southern as the upper heaven. Thus read a! ideographs of
ascertained and provable values, the inscription announces the qirthplace in the north-west, from which the emigrants set forth by the
Atlantic into the Pacific . Ocean, and pursued their way for a whole
year, or a period of time, until they reached a boundary, or found
themselves beneath the southern heaven, and knew that they were
something like half-way round the world.
The bird being north, the bow may be taken as south, the cross
marks the west, and at the opposite end of the line is the east. The
hieroglyphics range through the half circle from north to south. By
referring to maps the reader will find that the ppsition of our assumed
. MAURI-land north-west of the equator corresponds to t:he position
of the larger sign of land an! qwelling-place. Thi~ emblerp. of
locality is then taken to mean the birthplace and starting-point from
the country or city north-west of the equator.
The KHA-sign projecting from the body of the left-hand figure
betokens the belly, the body; and the KH.A,T are t.lw caildren, the
race. These then appear to pe the race from the parent K~A or
birthplace of the race. The other two figures, reaq " ~A.~~A," ~l:l~gest
1

Ch. lxxx.
Q Q 2

BooK oF THE BEGINNINGS.

that this inscription may contain a message proudly proclaimed

respecting a birthplace and boundary.
If this refers to Africa,
then the larger of two signs of land (next to the sign of the sun) is
{>erfectly placed north-west of the equator in corroboration.
This
is apparently the subject of the "KA-KA." Pitcairn's Island may
be filled in near the head of the left-hand figure.
Such is my rendering of the characters, which must now take its
chance with the other data concerning the African origines.
Every diverse line of development continued in the world-wide
radii, every modification of form and feature, every colour and complexion, may be more or less recognized in the African races themselves. All the various divergences were begun in the primeval land,
and are visibly continued there to this day. No distinct type in form
or colour is found elsewhere, but some incipient or initial likeness
of it is extant in Africa. The "promise and the potency" of all
that has been evolved in other countries were first manifested there.
The various "blacks," the coffee or the copper-hued men, the red
men, the yellow Mongols, and all the colours from black to white,
or nearly white, had deposited some portrait of their past and foreshadow of their future selves in the ancestral home before they
migrated to modify elsewhere. These types apparently mark the
different stages of the migrations and possibly indicate the startingpoints from the coasts on the Red Sea, the Indian Ocean, the Atlantic,
and the outlet of the Nile. The present quest, however, is mainly
limited to the evidence of language, mythology, folk-lore, and
ceremonial customs.
That which has haunted us all round the globe like a ghost in
Hebrew becomes reality itself in Egyptian. Most precious fragments
of mythology have been rejected as too like the Hebrew not to be a
modern importation, and some, in this way, have been lost. But the
missionaries and navigators did not convey five hundred, words and the
earliest myths and symbols of Egypt into Mangaia and New Zealand,
when these were safely buried underground in the sealed secrecy of the
hieroglyphic characters. The error which created that mirage of the
lost tribes of Israel lay in the taking of Hebrew to be the primeval
tongue, and in mistaking mythology for historic truth. That which
was false in the Hebrew delusion is true for the African origines. It is
not the lost tribes of Israel that we come up with at last, but the
early migrations from the African birthplace, and the last vanishing
remnants of those who first went forth. All this and more is to be
unravelled and read in language, myth, ceremonies, and customs, the
treasury and storehouse of knowledge which, like the geological
records, have been carefully kept, for us to come into full possession of
when grown up and come of age ourselves.
There is undoubtedly a descending as well as an ascending progression in the course of evolution which has no relation whatever to

AFkiCAN

ORIGINES

OF THE

MAORI.

597

the mythological creation or fall of rna~, and furnishes no argument

whatever against the doctrine of Evolution, and we who stand on
this side of the summit of the early attainment see much more of the
descent ; but the ascent beyond is no whit the less certain although
hitherto hidden like the sources of the Ntle. So surely as the
Egypt of to-day has degenerated, and in its state of decadence
yet furnishes the evidence of a past so lofty in attainments as to
present an altitude that seems unscalable to the race who have
descended from the ancient heights of the colossal wonders in the lands
of the Nile; so have the primitive peoples of the world had their
descent, and more or less retain the testimony to the fact in language,
mythology, rites, and ceremonies, and often in monumental remains,
although these may be less impressive than those of Egypt.
Rites and ceremonies are found permanent, as if graven in granite,
amongst races whose character may appear to be shifting as the sand.
The race dies out, but the religious customs never. They are constantly continued where the meaning has been lost. The filthiest in
some respects are pious in their purification from ceremonial uncleanness, as the Kaffirs, who would not otherwise wash themselves or
their food-vessels. There are signs of survival from some higher
form of civilization which could not be attained by the Maori, Kaffirs,
Hottentots, or Bushmen as they are known to us in the present.
Mr. Ridley, the mis~ionary, was forced to the conclusion that the
Kamilaroi and other .of the Australian tribes showed the remains ot
an ancient civilization from which the race had fallen, but of which
they retained some memorials. That is, they have suffered the decadence consequent on the arrest of growth indefinitely long ago,
Language of itself is the sufficient proof of a pre-historic civilization
none the less real because it was on different lines from ours. This
alone is a memorial of powers beyond the present reach of the
aborigines of many lands ; mythology is another.
The West Australians of the lowest type were found by Moore to be
in possession of an order of chivalry, to which certain women were
chosen as an honour, and one of their privileges consisted in their
being empowered to do precisely what is recorded of the British
Druidesses, namely to rush between the opposed ranks of fightingmen and prevent their joining in battle.
These poor fellows who meet us at times as they descend the slope
of our ascent, and who salute us with the manners of a ceremonial type
of greater dignity than ours, are on the downward way from the far-off
height at which such manners were first acquired and inculcated.
The imperative regulations and perfect etiquette often observed
amongst people who are considered by the missionaries to be savages
or sub-human beings, who were cast out by a Hebrew God at the
time of the "Fall," and who are damned for ever unless they
accept our proffered Creed of Salvation-accompanied by rum and

BooK

oF

THE

BEGINNINGS.

rifles, pip and piety, and the filthy fraud of Vaccination-their

shining traits and nobler qualities, which at times illumine the darkest
conditions, are not the rough jewels spontaneously produced by nature
in the day of its ,degradation. They are the reliquary remains
of a people who have seen better days. _The results attained by the
comparative process all tend to establish the unity of origin in
language, mythology, religion, and race.
There has truly been a
"fall " for them, not merely the mythical one. They are the distant
dying roots of the grand old tree which struck so deeply by the
Nile to ramify the wide world round, so that wherever we may dig
we lay bare some proof of its length of reach, strength of grip, and
-enduring vitality.
The tree was African once. It is English now. In the young
green branches is the old life renewed, and may they flourish unfadingly! Already they stretch as widely round the surface of the
earth as did the roots of Egypt underground. Egypt was parent of
the initial unity in language, arts, laws, religion; and in our English
tongue it appears dreamable that mankind may ultimately obtain the
final unity of the universal race. But is it not possible for this new
great green tree to extend a little shelter to the old fast-decaying races
that sprang originally from the same rootage ? The Kaffirs, the Red
Indians, the Maori are withering underneath its shadow, and our
tree of life is for them the fabled u pas found at last ; it is the tree of
death that takes their life as its darkness steals over the earth, and
turns it into one vast graveyard. Is our final message-delivered to
them by the typical militant Christian, with a bible in one hand and
a sword in the other-to be, "Believe w/zat we tellyou about this book;
be saved at once, and pass off peaceably into another life, as there is no
room for you in this, and the white earth-devourers a'lt! daily hungering
more and more to eat up your ever-lessening lands at last.'!"

SECTION XXIII.
ROOTS IN AFRICA BEYOND EGYPT.
ALFRED RUSSEL WALLACE, co-contributor with Darwin in the discovery and promulgation of the doctrine of evolution, has remarked
that " If geologists can point out to us the most extensive land in the
warmer regions of the earth, which has not been submerged since the
EOCENE or MIOCENE times, it is there that we may expect to find
some traces of the very early progenitors of man. It is there that we
may trace back the gradually decreasing brain of former races, till
we come to a time when the body also begins materially to differ.
Then we shall have reached the starting-poin.t of the human family." 1
This has now to be- sought for in Africa, the birth-place of the black
race, the land of the oldest known human types, and of those which
preceded and most nearly approach the human .
..tEthiopia and Egypt produc~d the earliest civilization in the world
and it was indigenous. So far as the records of language and mythology can offer us guidance, there is nothing beyond Egypt and ..tEthiopia
but Africa, of this the present writer is satisfied. Although unable
to give all the results in these two volumes, he has applied the same
comparative process to language and mythology in China, India,
Europe, and America, with a like result.. All the evidence cries
aloud its proclamation that Africa was the birthplace of the nonarticulate, and Egypt the mouthpiece of articulate.man.
Professor Owen has said that the conditions are unknown and scarce
conceivable which could bring about the conversion of the Australian
into the Egyptian skull. But that is not, and never was, the question.
No evolutionist supposes that the ape of the present could ever be
developed into the man of the future, any more than charcoal or graphite can be developed into the diamond. The sole meeting-point was
at starting, and from this the one type bifurcates and branches on two
routes which are unretraceable.
1

fournal Anthrop. Society, r864, v. ii. p. 167.

6oo

A BooK oF THE BEGINNINGS.

But. this impossibility does not preclude the possibility of the

Australian and Egyptian skulls having been developed on two different lines from the African skull of (say) 50,000 years ago, and that,
again, from the skull of an earlier and more ape-like being.
Certain types which nature evolves for herself become stereotyped
for us. There they are, ossified in their permanence, and far apart,
as we look back upon them in their isle-like isolation and sharp distinctness, seen amid the ocean of an illimitable past. The Australian
can no more become the Egyptian than the ape can become human.
Nature goes on producing new types, but never copies from the
stereotypes.
We are now for the first time approaching a summit in equatorial
AfriCa, from which a descent and development of man are traceable in
the valley of the Nile, but where the ascent beyond the summit is out
of sight, and the absolute proofs of the origines of inarticulate man
are probably buried in the Tertiary deposits.
It is intended in this last section to establish a few links between
Egypt and the Africa beyond.
At least the same namers who came down into ..!Ethiopia, Nubia,
and the two Egypts, to carry the origines of the myths and mysteries,
types and symbols, religion and language over the world, may be traced
by the names and by the mould of thought and expression throughout
central or equatorial Africa.
In the openil}g section it was suggested that the black race was first,
and that equatorial Africa was the birthplace, not only of the human
being, but of the original modes and types of expression which have
more or less persisted from the beginnings of human utterance to the
present time. Inner Africa, the writer maintains, was the land of
the earliest namers ofthings and acts, who were therefore the creators
of nouns and verbs which constituted the main stock of language
before the descent into Egypt and the dispersion, on the way to
developing the thousand dialects of the world from the one mode and
form of speech evolved at starting.
Egypt as the mouthpiece of Africa, tells us that Africa was Kafrica,
the land of the Kaf, or Kaffir ; and of Af, Kaf, or Khab, which in
Egyptian signifies "BORN OF." The types of this birth, OUTRANCE,
or utterance, have been continued for us in the images of the KHEB
(hippopotamus), the KAF-monkey, and the CAVE of the troglodytes.
The genitrix as KHEBMA, is the mother Kheb, and Khebma, Hebrew
~m. becomes Kam, to create ; and finally KAM, as a name of the black
people and the burning land. of the south. Kheb and Kam are interchangeable names, because they bifurcate from that of Khebma, the
mother Kheb. KHEPA (Eg.) is the name of the navel, because KHEB
(Kep, Ket), in the equatorial or Af lands, was the womb of the world,
and the Cwm, Chvm, Kam, Coff, or Cefn, of the QVCENS (Fins) and
the KvM-ry. In this sense Damaraland is called Dama-QHUP in the

RooTs IN AFRICA BEYOND EGYPT.

6oi

Namaqua language. KHEP (Eg.) means'to be, exist, being, generate,

create, form, transform, cause to become; CHVI (Heb.), GIV, Sanskrit,
Gothic Qurv, to live, on account of tl,lis origin. Now we may see
how this land of Khebma, whence Kheb and Kam, was named before
.tEthiopia, Nubia, and Egypt.
KEF (Eg.) means the front, as the face, Akkadian GAB for the
front or before, and Khept, the secondary form, is the hinder-part.
These two are depicted as the face and hinder-part of the female,
who represents the Egyptian heaven. Again, in the first and second
hinder-parts of the north and west, Sabean and solar, the Khepsh
is first, and the Khept is the second of the two. The descent from the first KHEB to the second KEP-'KEP, or
KHEBTI, can be traced. KHEPT, as second, is the hind qu~rter;
KHEBT is Lower Egypt, as the second of two ; KHEBT is the
underworld, the second of the- two. KHEB-KHEB (Eg.) is the p~imi
tive plural, as in KEP-KEP (Nubia), and it signifies to DESCEND, come
down, go or fall down. In the celestial reckoning and naming, the
Great Bear above the pole was in KHEPSH the first KHEB, and
below it was in KHEB-KHEB, or KHEBTI.
.
A form of the singular Khep with the terminal sh, a water-sign, is
found in Khepsh, for the hinder thigh, and this furnishes the name of
Kvsh, or Kush, for .tEthiopia, or HABESH, the first land of Khept
above Egypt, and the name of the birthplace, or outlet in heaven;
extant in the Hebrew ~ElM, to separate and split open, as in parturition,
and the Talmudic ~ElM, for COUCH-which word is also a modified form
of the KHEPSH. When another sign of duplicating and naming the
second of two was discovered in the terminal T (or ti), the first Khep,
or Khepsh, became Khept (Egypt), and Kam became Kamit, another
name of Egypt. It has already been shown how the first mode
of duplicating the value of a word, or forming a plural, was simply
by repeating it. Thus a second application of the name of the Kheb,
for dwelling-place, would make it Kheb-Kheb, and this is found in
the Egyptian name of Nubia, called KEP-KEP, corresponding to
the Hebrew "QEV-QEV,'' applied to the .tEthiopians. As place, KEPKEP is a second form of the KEP. KHEB-KHEB for the north, as the
lower of two lands and two heavens, is extant in Polynesia, where
HEF A is the name of the spirit-world to which the dead descend.
The land of HIVA is common in the songs and stories. HIFO, with
the Fijians, is the Amentes, the place of going down, and a synonym
for below.
In some places, as at Vewa, the mouth of the underworld named
Bulu, the Bahu, or void, is called KIBA-KIBA-a mode of duplicating
which makes the word equal to Khebti, the second or dual form of
Kheb. Every island and town has its KIBA-KIBA, or cemetery, the
lower place of two, that of the second birth named from the womb as
the first; such are the KOPU, Maori, womb; Kmo, Malagasi; KEPP,

---

-..,.

'~------.- ~---

~=--- ~--.

----. -

.;;

--..-~-

6o2

A BooK OF THE BEGINNINGS.

old Bohemian; COOPOI, Darnley Island; Te-KAP-ANA, Ombay;

COFF, Cornish, and others. This being the womb, the hinder thigh is
the Khept, as a secondary type of two. With a different terminal,
the thigh in Mutsaya is KEBEL; in Babuma, KIBELO; in Utere
KEBELE; and in Mbamba, KEBELE. The hinder thigh, Khept, denoted'
the emaning-place to the Khep of the feminine heaven that overarched the earth and brought forth animal-fashion in the north, at the
outlet of the Nile.
Many forms of the first one may be traced under this name, and as
KEP (Eg.) is the hand, and Kep-ti two hands, Kabti, two arms: so
the earliest Khebt, or Egypt, is the second Kheb, which second form is
found higher up in the duplicative KEP-KEP of Nubia. Thus language in its type-words supplies one rriode of tracing the descent from the upper and inner country of Africa or Kafrica, into }Ethiopia,
Nubia, and Khebt, as the lower land of two; a duality afterwards
continued in Egypt, upper and lower.
A rabbinical geographer of the fifteenth century says it is declared
by the knowing ones, or the gnostics, that paradise is situat~d under
the middle line of the world where the days are of equal length. 1
If equatorial Africa be the human birthplace, it is there we may
expect to find the earliest localization of the paradise and Eden of
mythology, in the country from which issues the river that runs
through all the land of Kush. 2
. It may be noticed in passing, although the subject will be considered
in a chapter on "Eden and the Fall," that CHAVILAH (n?,,n) is a
form of the name of the genitrix KEFA, or CHAVVAH, and of the words
for life itself, the bringing forth, the person and the place of bringing
forth, the act of opening to bring forth, in Egyptian and Hebrew.
Chavilah is also called the land of gold; and Nubia means theland of
gold, or Nub (Eg.) Moreover ther~ is an African river Euphrates or
Eufrates, the chief river-in Whydah, which is still revered as the sacred
stream, and a procession in honour of it is made annually. The
Egyptian name for Elysium, as the place of peace and plenty, the
heaven of the primitive man, is the AARU, or AALU. This written
with the accented sign shows it was the earlier AFRU, and, as no
initial vowel is a primitive of speech, still earlier KAFRU. AA, AF,
KAF, and KHAB, all signify "Born of." The Ru is the outlet, gate,
place of emanation, the mother-mouth. Afru denotes the place born
of, and from ; the type of Elysium being feminine. Ka (Eg. ), is an
inner land, and Africa, or Kafrica, is the interior land of the human
birthplace. "AURKA" is a monumental name for a country in _the
south of Egypt ; this in the consonantal form is AFRKA. AF and
Au have the same value, meaning the old first place,-born of; RU
indicates the outlet, and KA the interior land.
The name of MESRU can also be followed into Africa beyond Egypt.
1

:Sepher Hamunotlt, 65, C. i. Stehelin, v.

2,

p. .j..

Gen. ii.

RooTs IN AFRICA BEYOND EGYPT.

The first form of "physical geography " was founded on the female
figure of the woman below (earth), and the woman above (heaven);and whether the representation be of the woman below, with her feet
pointing to the Great Bear, or the woman above-the Great Bear itselfAfrica, in Egyptian thought, was the womb of the world, and Egypt the
outlet to the north, the Mest-ru. In English, for example, the Mus is
the mouth answering to the Mest (Eg.), for the uterus. Muslo, in
Spanish, is the thigh. In Turkish, MAZHAR is the place of manifestation, and MASHAARA in Swahili means monthly, which relates to a
primary manifestation, as in the Arabic MIZR, for red mud. MOSARI,
in the Setshuana dialect, is the name of the manifester, as woman ..
MIZRAWAM in Arabic is applied to the haunches, and in the African
Bute dialect, MUHSIR, like the Spanish Muslo, is the thigh, which
is the hieroglyphic of the Mesru, the birthplace, whether in the
heavens or in Africa. The land which drains into Lake Victoria,
for a twenty days' journey, is named the MASAI land. 1 MAS!
(Eg.) is to bring, be tributary; and MES -denotes the source, the
birth of a river. Mesru, or Mestru, is the emaning outlet from the
Masai land known as Mitzr, or Mitzraim.
TEB (Eg.) means the first movement in a circle ; that of Teb, a name
of Typhon, or the Bear. One of her types was the Mount Tepr, or
Thabor, at the point of commencement, as in Defrobani and Dover.
Another type of the oldest genitrix was the water-cow, and the later
cow called Tep or Teb. Now on the African Gold Coast there is a
rock named the TABORA, which is one of two great objects of adoration : the cow is the other. Both are identifiable by name with the
great mother Teb (or Typhon), the first and oldest form of the mythical genitrix. The Yorubas identify a place called IFE, in the
district of Kakanda (5 E. long.; 8 N. lat.) as the seat and birthplace of the gods, from which the sun and moon are reborn after their
burial in the earth. IFE is also looked upon as the human birthplace
~nd cradle of the race. 2 This renders the Egyptian AF, born of, as
place, which as person is lYE, i.e. life, HAUVE, EVE, KEPA, or KHEB,
who, as the earliest mother, was KHEBMA, whence KAM, KHEPSH,
and KDSH. KEBEB (Eg.) is the word for source itself; the Hebrew
CHABAB, to carry in the womb, from Chab (:ln) the place of concealment; and in central Africa (8o 8' S. lat. ; 23 36' E. long.) we find
KABEBE (or Muato Yanvos), also KUPOPUE (lat. 2 30' S.). The
root of this name is applied to another form of the birthplace in
Krvo, the country at the southern head of Lake Tanganika. According to the native account there are thirteen tributaries to the
river Rusrzr on its way to the Lake Tanganika, the last and largest
of these being the Ruanda river, which discharges its waters into
the Rusizi in the gorge of the valley near the entrance into the lake.
Stanley, Thro1tgh the Dark Continent, i. 165.
" Tucker, Abeokuta, p. 248.

u--

~--

----~-~

~---~

A BooK oF THE BEGINNINGs.

_,....,;-

The Rusizi was found by Livingstone and Stanley to .be a feeder

of the lake, and this river, with its thirteen tributaries, rises in the
land of KIVO, south of the southern head of the lake, according to
the native report, on the south-western side of one of the mountains,
and flows down between two ranges of mountains, the Ramata on
the east, and the Chamati on the west, into the lake.l The name
of the birthplace in the form KEP, means the concealed, the hidden
place of the source ; KEBEB is the source. KEFI denotes the navel
the nipple and the uterus. KEPU signifies the mystery of the hidden
source, the flowing source ; the mysterious fertilization of the Nile.
KEP is a name of the inundation of the Nile, which modifies into
rtEP, or HAPI-MU, the hidden water of source. KIVO, then, is the
Egyptian name for the birthplace, the land of the hidden fountainhead; the mystery of the inundation and its secret source ; and so
concealed is the embouchure of the Rusizi river as it issues stealthily
from the land of KIVO that, although Livingstone and Stanley constantly kept their binoculars searching for it, they could not see the
main channel until within zoo yards of it, and then only by watching
the fishing canoes come out. 2 KIVO is an earlier form of KHEB which
is repeated in KEP-KEP for Nubia, and duplicated in KHEBT, as the
name of Lower Egypt. Of course it may have been thought that Lake
Tanganika was the head of the water-system immediately connected
with the Nile, in which case the land of KIVO would be the country
of the secret source of the inundation of Egypt.
The name of KHEBMA, the mother, Kheb, Kep, or Khep, who impersonated the womb of the race, is found in abraded forms as that of
the womb or belly in various of the inner African languages, as ABUM,
in Bagba; IBUM, Orungu; EBOM, Melon; EBUM, Ngoten; EBAM,
Eamon; APOM, Pati; IVUMU, Kabenda; AvoM, Papia; VuM, in
Dsarawa; VUMU, Kasands; FUMU, Basunde; FUMU, Mimbosa;
PFAM, Balu ; BuM, Momenya; BuM, Nso; BAM, Kum; WEMO,
Pangela; IWUMU, Mpongwe; and YAFUN, in Fanti. The Yin the
latter represents the K found in Kabin (Teor) for the belly or uterus.
To these names corresponds the Hebrew IBM, to be bellied, big,
great, pregnant, as the KHEBMA was pourtrayed. In WEMO, Pangela, we have the WAME or WOMB. All these names, inclusive of
W AME and BUM, together with the Greek Bw,uos- and Hebrew i1~:l, are
derivable from KHEBM, the hippopotamus, who also represented the
hinder-part of the heaven ; one of her types being the tomb in the
mounts and mounds of the Cave-men. These names identify the original type of the KHEBMA, the CWM, QUIM, KHEM (a name of Hathor,
the habitation), X.osa, GOMBA ; the HEM, HAM, H6ME, and AM. The
reduced Kam supplies the name for woman in the African languages,
as KOOMARA, in Dor; GAME, Bode; KAMU, in Kanuri, Munio, Nguru,
1

Stanley, How I Found 1 ivingstone, p. 505.

Stanley, Ib. 504.

RooTs IN AFRICA BEYOND EGYPT.

. 6os

and Kanem; UMA, in Dodi, and MA, in Bassa. DE:tsO for woman in
Fula; KYVIQUIS, woman, in Hottentot; T'AIFI, woinan in Bushman;
WoPUA, woman, in Gurma, Kura, and Dizzela, and DJOF, for the
belly in Mahari, are all African, and each word is a form of the name
of the oldest African great mother.
The natives of the Soudan have the legend of Eve and her oven.
They relate that HAUVE bore so many black babies that Abou the
father god said he would have no more darkies. Then she hid them
in an oven, from which they emerged black with soot. These were the
negroes. 1 Eve, Hauve, Kef, Kafu, Cefn, Kivan, Kabni, Cabin, and
Oven, all meet in the name and types of the one original genitrix,
KHEBMA. The Cabin, the KABNI (Eg.), the YAFUN woman, the
CEFN, the cave, the KABNI, as Eve's OVEN, the Cabin of the primordial ark, the HAVEN, and the HEAVEN, had but one prototype
in nature.
Without expecting to find the PLACENTA of the mother earth, to
which her latest child was attached, we may do something to further
identify the birthplace so far as the articulate has left any record of
inarticulate man in that water-region where the human tadpole made
its transformation into a being that could go by land as well as water
and so make its way out over the world.
In the Dahoman goddess GBWEJEH, to whom are ascribed the
attributes of Minerva as goddess of wisdom, it is not difficult to
identify the ancient KHEPSH, who was the living word of the Typhonians in Egypt. She also lives in the Egba mythology as lYE or
HAUVA, another form of the negro Eve, KEFA, KHEBMA, or
KHEPSH. The WEST African kingdom of FUTA also bears the
name of Aft, a modified form of Kheft, for the hinder-part west.
Aft and fut are interchangeable as in the English aft and fud for the
hinder-part. According to Cosmas Indicopleustes, who copied the
inscription from the monument of white marble erected at Adule, a
port on the Red Sea, in latitude I 5, the King Ptolemy Euergetes, the
later conqueror of .tEthiopia and Central Africa, penetrated to the
Snowy Mountains. He described the great mountain named KHAKUNI, which was doubtless Mount Kenia, one of the only two snowy
mountains known in Africa. The KHA (Eg.) is the high earth, one of
the four supports of heaven; KHENI means inland, interior. Ptolemy reported that from this mountain seven chains advanced seaward and one inland towards a province named HANIOT. If this
geographical formation be really extant, the seven mountain ranges
would be the early African seat of the Lady who sat on the seven
hills at Rome, Great Grimsby, or wherever there was a cluster of
seven ; the eighth would complete the number of the Great Bear
and Dog-star, the eight of Am-Smen who were in the beginning, and
the cradle of Sut-Typhon and of the oldest mythology would be dis1

Palme, Travels in Kordojan, p. 187.

6o6

A BooK oF THE BEGINNINOS.

covered in the great mountain of Kha-Kenia. The KHA is also the

adytum of the genitrix. HANIOT would indicate the region of
the water-source ; the HANT or HENT is the fount, the vase, the
matrix of the feminine Bringer. Kenia is also called NDUR-KENIA,
and NTUR (Eg.) means the Divine, the Goddess or the God. Also
one of the rivers that run down from the supposed seven' lJlOuntain
chains ~nto the Indian Ocean is named SABAKI, and this as Sevekh
(Eg.), Hebrew iiV:lrU, for number Seven, would denote the river of the
Seven, whether as the seven ranges or as the great mount of the Seven
Stars. The two provinces of Abyssinia, LASTA and SAMEN, ans:wer
by name to the Egyptian RUSTA and SMEN, the two regions found in
the Ritual. 1 In the provinces of Lasta and Samen rise the sources
of the last tributary of the Nile, amid mountains which attain
the altitude of 15,000 feet. The name of the RUSIZI river contains a root also found in those of the rivers MeRAZ! and MalagaRAZI, which are feeders of the southern sources of the Nile.
RAS or Rus (Eg.), to rise up, is the name for the south as the
place for rising up and watching, the south being the upper of the
two heavens. In the Semitic languages RAS came to mean the head,
but-RAS Awath, RAS Asuad, and RAS Maruti, in Somali land, facing
the Indian Ocean, are not only headlands, they are southern headlands, which corresponds to the meaning of RAS as in the Egyptian
triple sense. The RUANDA river flows into the RUSIZI, and both into
the Tanganika.2 RUANTA (Eg.) is the mouth, outlet, or gorge of a
river. The RUANDA country is full of gorges or ravines, in which the
dark tops of trees are seen. RUANTA (Eg.) is the gorge of a valley
as well as the mouth of a river. The KAGERA is "broad, and deep,
and SWIFT, and its water, though DARK, is clear." KAK (Eg.) means
dark, and RUA, or RAAU, is the rapid river. RWERU, the small lake in
Karagw6, eight miles long and two and a half wide, 8 agrees with RURU
(Eg.), a pool of water; also a mere drop; this being in the region of
the great lakes. The natives of lhuna Island told Stanley of a lake,
three days' journey round in canoes, named the Akanyaru. " Hamid
Ibrahim said the Ni-Nawarongo river rises on the west side of the
Ufumbiro mountains, sweeps through Ruanda, and enters AKANYARU, in which lake it meets the Kagera from the south; united,
they then empty from the lake." 4 Akhen or Khen (Eg.), is the lake,
and ARU, the river; this would thus be named, in Egyptian, as the
river-lake.
The Kingani river was said, by the natives, to rise in a gurgling

1 In discussing the origin of the Hebrew R.ASHITH, it should have been noted
that the "RUSTA," (Eg. ), technically means the "Guiding Gates," or the "TowING-PATHS/' as the primitive forms ot the celestial roads and gates of entrance,
passage, and egress. To tow is synonymous with lel!.ding or conducting, and in
Egyptian imagery the sun was towed through the Ru's, which were early forms
of the gates, houses, asterisms, sieus, or manzils of the heavens.
.
2 Stanley, i. 479
s Stanley.
' Stanley, i. 468.

/
I

1.

RooTs IN AFRICA BEYOND EGYPT.

spring on the EASTERN face of the UKAMBAKA mountain. The
BAKHU (Eg.) is the birthplace in the east; the birthplace of the sun
as old as the solar chart, and the time when the spring equinox
occurred . in An. Bakh means to engender, bring forth ; whence
bakhu, the birthplace. Kam (Eg.) is to create.
The W amrima people appear to be named from the W AMI river,
and Rema (Eg.) signifies the people, the natives, aborigines. The Wajiji
did not know why the Lake Tanganika was so named, unless it was
because t was so large and long canoe voyages could be made on it. 1 In
accordance with this, Egyptian would offer a more satisfactory derivation for the name of the great lake T ANGANIKA than any yet
proposed. Stanley found that the natives could not explain the
meaning or derivation of the word " NIKA." In Egyptian TAN
signifies to extend, spread, stretch, lengthen out, fill up. KHEN is the
lake, the water. KHENNU also means to navigate, transport, carry;
hence the name of the Canoe.
The Khenit are the sailors as
conveyers. The KHENT ideograph is composed of three vases with
two spouts, answering to the two Niles _and the three great lakes.
KA means the land or country; also interior. Thus TAN-KHANI-KA
(Eg.) reads the vast extended navigable lake in the heart of the
country. As before cited, Hor--Apollo claims that one of the three
vases of the inundation stood as symbol for the rains which prevailed
in the southern parts of lEthiopia, i.e. Africa. Again,' TAN (Eg.)
signifies to rise up, increasingly, become vast, extended, full; and KA
is the inner land. NEKA is a type-word for power and puissance.
Also, in the African languages, water is NGI, in Ngur)l; NGI, Kanuri;
NGI, Kanem; ENGI, Munio; ANINGO, Mpongwe; ONGOU, Fertit,
ENGI, Mumo; .INJI, Bangbay: NKI, Ngoala ; NKE, Balu ; NKE,
Bamon. These words agree with ANKHU (Eg.) for the liquid of
life. In the Malemba dialect a lake is called EANGA. In the
Kaffir languages, however, the Xosa, and others, NIKA is a word
expressly used for giving, in the restricted sense of HANDING OVER,
or PASSING ON, and TRANSMITTING from one to another.2 This
would especially apply to Lake Tanganika considered as the head
of a water-system. In the same language, the Xosa, T ANGA is the
thigh or place of emanation, like the Egyptian Khep, and the seed
of certain fruits, such as the pumpkin and water-melon, which is a
type of source WITHIN. So interpreted, TANGANIKA is a water. source transmitting from within.
The Urunga people call the lake the IEMBA. IEM or IUM (Eg.)
is a sea, and BA (ng.) is a name of water for drinking. IEM-BA
would denote a FRESH-WATER SEA. The name of Tanganika was
known to a native of Western Usue as Lake UZIGE. In Egyptian
USEKH (with the variant SEKH) means to stretch and range out,
vast and broad ; the modified U SESH signifies the overflow or
1

Stanley, Dark Cott#nent, ii. 16.

Davis, Dictionary, p. 143

908

A BooK oF THE BEGINNINGs.

evacuation, and SEKHA is the name for flood-time and the season of the
inundation. Lake USIGE, in Egyptian, is the Lake of the Inundation,
and Stanley describes it as " rising and encroaching on its shores so
fast that the dwellers on its banks are compelled to move every five
years farther inland." 1 The overflow which he predicted has been
found to have occurred. 2 Here then, is a lake with a periodic inundation known by the same name as the flood-time in Egypt, which
was designated from the inundation of the Nile.
A communication was lately made to. the Royal Geographical
Society by Mr. E. C. Hore, of Ujiji, who was the first to solve the
moot question of the Lukuga outlet of Lake Tanganika, on the longcontinued rise of the lake level which has never yet been satisfactorily
explained. A succession of extraordinarily rainy seasons, of which
we have no evidence, would not, in his opinion, account for it. He .
says he can bear testimony to an enormous evaporation; but how,
he asks, is it that the waters suddenly gained upon the evaporation, as
they had never done before ? He see~s disposed to connect the
changes of . water-level with earthquake movements, and at the
date of his letter-September 15th-he mentions that his house
was shaking with earthquake, as it had been for several days
previously. Some years ago, according to one of his Arab informants, there occurred an extraordinary disturbance of the lake-waters,
a long line of broken water being seen, bubbling and reeking with
steam. The next morning all was 'quiet, but the shore was strewn
with masses of a stuff resembling bitumen.s
This opens up a vast vista of possibility; for this region may have
been in the. past the seat and scene of the largest deluges on the
surface of the globe, before the beds and the sheds of the waters
had been formed as safely as they are at present. This, of all regions
beyond the land of the inundation of the Nile, should be the terrene
birthplace of the deluge imagery of mythology.
The origin of T ANGANIKA is said on the spot to have been a small
deep well that bubbled up from the heart of the earth, and, in
consequence of the unfaithfulness of a woman who could not keep
a certain secret, the world cracked asunder down to the centre, the
fountains overflowed and filled the profound gulf of the earthquake
rent, and there was the Tanganika. 4 A similar story is told pf the
origin of Loch Awe.
Cailleach Bheir is the Gaelic name of a rugged rock overlooking
the loch. Cailleach means the "woman of old," who is here personified
as Bheir or Beir, the old woman who had charge of the well or
fountain on Ben Cruachan. When the sun went down, it was her
work to cover up the well by placing a lid on it. One night she fell
asleep, and forgot to make the fountain secure. In the morning there
Stanley, ii., 12
a The Athenll'Um, Jan. 8th, 1881.

s Thomson's recent report.

4 Stanley, ii. 12-15.

RooTs IN AFRICA BEYOND EcvPT.

was the deluge : the fountain had overflowed and covered the plain :
Loch Awe had taken the place of man and beast. The old woman
was turned into stone. Bera is also said to have made Loch
Eck in Cowal, above Holy Loch.
She is likewise known in
Ireland. 1
The name as Beru (Eg.) signifies the cap, tip, roof, supreme height;
the BERU is a well. BERU also means to boil up, ebullition, well up
as in the Bore. BU-RU (Eg.) would denote the place of the outlet;
hence the fount and flood. Loch ECK corresponds to UKA (Eg.), for
the waters of the inundation. Au and AF (Eg.), answering to AWE,
mean the old one, the one born of, who as Aft or Kefa was the
ancient mother, Cailleach Bheir.
When Stanley asked an African chief what_ river it was he was
voyaging down, "THE River," was the reply.
" Has it no name?" he asked.
"Yes; the GREAT River."
"I understand; but you have a name, and I have a name; your
village has a name. Have you no particular name for your river?"
("We spoke in bad Kikusu.")
"It is called Ikutu Ya Kongo,-the River of Congo.''
Egyptian will yield more meaning than that. It was in the midst
of a long series of cataracts or falls that the river was so named. The
traveller counted fifty-seven altogether. Now, in Egyptian, KHUT
means going down with the current, or shooting the cataracts, "making
the KHUT" is making the shoot. Also, the Khutu are steps, the
equivalent of the cataracts. So read, this river of falls is the Riv;er
of the Steps or Cataracts. KONGO probably represents the type-word
for water, extant in Pali as KHONKHA, in Tonquinese as KHUNGU,
and in Maori as NGONGI, which duplicates the African Ncr. NGAWHA
(Mao.) denotes the water that bursts open and overflows its banks;
and WHA is to burst forth and get abroad. In Egyptian, KHENKHU would denote the interior water or lake that rises up, extends,
elongates, and runs with great rapidity.
One group of falls is called the "Falls of UKASSA." " U" denotes
place, and KASHA in Egyptian signifies to water, spread, and
inundate; represented in English by WASH, GusH; and GWASH;
in Xosa Kaffir by QWESHA; Irish, CAS; Arabic, GHAZIO; Circassian,
KHEEZA, applied to swiftness of motion. This reminds us that
M'GUSSA is a powerful Water-Spirit who has his dwelling in the lake
(Victoria Nyanza) and his priest, who lives on an island in the lake.
M~Gussa is said to wreak his vengeance on all who offend him, and
his dominion also extends over the rivers that communicate with
the lake. The Waganda would not allow Speke to throw a sounding
line into the water, lest M'Gussa should rise up in his wrath and
punish them.
1 Loclt Etive, p. 55
R R
VOL. II.

610

A BooK oF THE BEGINNINGS.

The Babwende, whose territory on the Kongo is far away down

toward the Atlantic Ocean, have a typical term for a- river, or the
river: it is NJARI. That is the original for the name of the NILE.
The word is formed from ARU or ARI, the river, with the definite plural
article NAI prefixed. NAIARI is the Nile as the waters, not merely
a river. The j may represent the k in the earlier KARUA, whence
the form NACHAR or NACHAL, the Nile, in ..tEthiopic. In the African
Nalu dialect, NUAL is the type-name for water.
The river Niger is also known by the native name of the QUORRA.
KARUA (Eg.) means the lake as a source; and Ni, or in the full form
NNI, is the flood or inundation. It can be shown that this Ni represents the Egyptian Nun, because in the Bight of Benin the Niger is
called the NUN or NIN, as in the word Benin. Thus the name of
Niger in full is NUN-QUORRA, and Nun-Karua (Eg.) is the flood
from the lake. BENIN in Egyptian would read, the place of the
inundation, or the flood of fresh water.
According to Livingstone, the people of RUA, on the west side of
Lake Tanganika, live in rock-excavations, and he heard that some of
these dwellings were of enormous size. 1 RTJHA is the Egyptian
name for a stone-quarry, and it will be interesting to learn whether
the RUA Mountains have been excavated and chambered, or whether
they are remarkable for their natural caves.
In one of the most recent utterances on the subject of the Egyptian
origines, 1\L Renouf says,-" It is in vain that the testimony of
philology has been invoked in evidence of the origin of the Egyptians."
The language, he asserts, cannot be shown to be allied to any other
known language than its descendant, the Coptic. " It is certainly
not akin to any of the known dialects either of North or of South
Africa, and the attempts which have hitherto been made towards
establishing such a kindred must be considered absolute failures.'' 2
Possibly we have not set about it in the right way. What is it
we are looking for? Sameness in grammatical structure, under the
guidance of Grimm's Law ? Then such seeking is not likely to find
the missing affinity. When we see that in Egyptian the word is
in many instances no specialized part of speech, but potentially noun,
verb, adverb, adjective, all in one, and that what concerns us as
primary data lies far beyond the extant state of speec.h in Coptic,
it becomes evident that grammar can be no test of original
likeness, and the attack on the problem has to be made in flank
instead of front. As time was when the word was everything, and
distinctions had to be made by other means, words must still count
for something in evidence of origin.
The missionary Saker, who translated the Bible into one of the
African dialects, was especially impressed with the signs pointing
to a common origin for the African languages. He says of the people
t, Proceedings of Geog. Society, Nov. 8, 1869.
. 2 Hibbert Lectures, p. 55

RooTs IN

AFRICA BEYOND

61I

EGYPT.

amongst whom he worked on the West Coast, "They had a language,

for they could communicate with one another; but they had no books,
their tongue was not a written one. There were no means which we
could lay hold of for teaching us the language they were using.''
So he learned it from them, and was able to re-present it to them in
a written shape. In his researches he made the discovery that this
was only a dialect form of language, and observes :" The language that the people use is a language which prevails with its dialectic
differences throughout the whole of that region. I have no trouble there. There
are millions and millions of miles that I know nothing about, because the country
itself where I live is something like 2,0_00 miles across it, and there are 2,000 miles
more down to the south; yet in the interior districts, so far as I can discover, there
is-one origin;1l tongue broken up into an innumerable multitude of parts. Away
in the far east a missionary sat down to learn .their tongue, and committed it to
paper, and he printed a part of the Scripture. r can read his Scripture. Another
man has gone south without any reference to me, or anybody else, and has worked
there and learnt their tongue, and written a portion of the Scripture. I can read
it. And wherever our brethren have gone, they have worked quite independently
one of another, and they have shown us the result, and I can read the whole. And
my book goes into their hands. They read it; their people read it. They understand it. Now, what I have done on the coast where I have been living is only
one little thing accomplished. Other men have done a little here and a little
there, and by and by some good man will be able to take up the work and
bring all these languages together ; and who can tell but that he may direct our
hearts and thoughts, and our eyes too, to the source whence comes all these broken
dialects. It may be that we shall some day discover whence they emanate. I have
sought to find it out, but l have failed. I have looked to the Amalie. It is not
there. It has nothing in common with it. Of course I could not find it in the
.tEthiopic. I have looked to the Coptic. It is not there. And whence comes it?
I have sought everywhere, but I have not found. They have the tongue. It is
beautiful now. In its ruin it is beautiful. They have the tongue, and it is
expressive. It is a tongue of power.'' 1

The original language at the root of these African dialects is no

more extant in the modern sense than is the primal type of man.
The first matter of speech must have consisted mainly of noun and
v.erb, the earliest articulators of words being mere namers of things
and acts ; and even at this stage Egypt is the mouthpiece of the
Africa beyond. The following comparative list of words will at least
show the identity of 1zaming to the extent illustrated in the Kaffir
(Xosa and Zulu) and Egyptian:KAFFIR.
ANGA {X.), to kiss; ANGCO (X.), a sweet
heart.
.
Awu (X. & Z.), interjection, expressing
admiration, lzow great !
AYA (X. & Z.) denotes future time.
Azr (X.), a cow.
Azr (X. & Z.), a wise man, man of great
intelligence.
BA (X.), to be.
BABA (X.), my father.
BABA (X.), to flutter the wings as a bird.
1

EGYPTIAN,
ANKH, to pair, couple, clasp, squeeze.
U AH, very much, how great I

Au, future time, to be.

As, or HEsr, a cow, the Heifer-goddess,
Asr, august, venerable, great, noble.
BA, to be, to be a soul.
P.A, the male; PA-PA, to produce; PEPE, to
engender.
PEPE, to fly.

Freeman, Baptist Newspaper, May 3, 1878.

R R 2

A BooK o:F

6r2

THE 13EGIN~r:Ncts.
EGYPTIAN.

KAFFIR.
BADA (X.), a plunderer, a robber.
BAKABAKA (X. & Z.), the firmament above.
BALI (X. & Z. )1 one who reckons ; BALO
(X. & Z.), a reckoning, a number.
BAXA (X. & Z.), a fork in the branch of a
tree, or a river where two branches meet.
BEBA (X.), to bleat like a he-goat.
BEDU (X.), a ring.
BEFUBEFU (X.), hard breathing.
BEKA (X. & Z.), to pay respect and to
honour.
BEKA (X. & Z.), to set down.
BEQE (Z.), war ornament, a strip of some
wild animal's skin.
Br (X. & Z. ), badness, vileness, evil, wicked
ness.
.
B!LA (X. & Z.), to boil as water, effervesce,
ferment.
BoBo (X. )1 a round, corpulent person, a
hole,
BuTo (X. &
a company of people,
soldiers, or cattle.
BuXA (X.), to sink, as in a bog.
CAsA (X. )1 to break, crush, smash.
CIBI (X. & Z.), a lake, pond, sheet of
water.
CIMA (X. & Z.), to extinguish.
COFA (X.), to feel, press, or squeeze with
the hand.
Co Po (Z. ), a corner.
CULA (X.), to sing.
DA (X.), a limit of land or country.
DALA (X. and Z.), old, as old time.
DALI (X.), one who creates or originates.
DALO (X.), an idol.
DEBE (X.), a person who is tattooed in the
face ..
DEBE (X. and Z.), a drinking cup or bowl.
DIDI (X.), rows, as of stones set up.
Dono (X. & Z.), a man, manhood, vir.
DuKA (X.), lost to view, hidden.
DUMO (X.), fame.
DuNA (X. & .Z.), person in authority, a
leader, the bull.
EwA (X.), hermaphrodite.
EWE (X.), yes, certainly.
F AKA (X.), the cow is said to "faka " when
making udder and filling it with milk.
FANTA (X.), a cleft, fissure, as'in a rock.
FEBE (Z.), a fornicator.
FENE (X. & Z.), a-baboon.
FEZI (Z.), Cobra species of snake.
FUBA (X, & Z.), the bosom, as organ of
breath.
FuNGA (X. & Z.), to take an oath, to swear.
G ABU (X.), to part in two.

GADA (X,), cat,

GAc;u (X.'"'& Z;), a bold, fearless man.
GALO (Z.), a bracelet.
GAU (Z.), curve, bend, turn.
GEGE (Z.), gluttony.
GEXA (X.), to sway to and fro.
GEXO (Z.), a string of beads.

z. ),

GIBE (X. & Z.), a snare for game,

GQOTE (X.), speed, go.
GUMBE (X.), a recess, iRner chamber,

BAT, bad, infamous, evil, criminal.

BAAKABAKA, topsy turvy,
PER, to show, explain, a time-reckoning.
PEKA, to divide in two.
BA, the he-goat.
P I!:TU, a circle.
PEF, to puff, breathe hard.
BEKA, to bend and pray.
BEKA, set or sit down, to squat.
BEs, skin of beast, amulet for protection ;
-PEK, magic; PEKH, the lioness, kind of
dress.
BUIA, infamous, wicked, hateful, bad.
BER, to boil, rise up, ebullition.
BEs, to be round, a hole.
PUTu, a company ofthe gods.
BEKA, to sink down, be depressed.
KHES, to ram, pound, crush.
KABH, water, libation, inundation.
AxHEM, to extinguish.
KEFA, the hand, to lay hold, seize with the
hand; KuA, to tighten, to compress.
KEB, a corner.

KHER, to say, speak, cry, utter.

TA, land, soil, country.
TER, time.
TER, to engender, make, fabricate.
TERU, a drawing, a picture.
TEB, to seal, be clean, be responsible for.

TEBU, anything to drink out of, jug or jar.

TAT, to set up, to establish.
TuT, engenderer, procreator, father.
TEKA, escape notice.
TEMA, to announce.
TEN, to conduct, lead; TENNUI or TEHAN I,
the conductor.
Iu, dual, twin. IA, yes, certainly.
FRKA, fulness, abundance, reward.
PANT, the mythical pool.
PEPE, to engender.
BEN and AAN, an ape.
PESHU, to sting and bite.
PEF, breath.
A

ANKHU, an oath, a covenant.

KAB, to double.
KHAI, a cat, T is the fem. terminal.
KAKA, to boast.
KER, circle, zone, go round.
KAHu, corner, angle, turn.
KAKA, to eat, devour.
KHEKH, balance, move to and fro,
KHEKH, a collar ; KHAKRI, a kind of neck
lace.
KHABU, a cord or noose; KEF, hunt, seize.
KHET, go.
KHEM, a shrine, a shut place.

RooTs

IN

AFRICA

BEYOND

EGYPT.
EGYPTIAN,

HADE (X.), a pit.

HANGA (Z.), a strong, brave man.
HLONI (X. & Z. ), not to name.
INYE (X.), one.
KABA (X. & Z.), the navel.
KABA (X.), an ear of wheat.
KALA (X. & Z.), a crab.
KALo (Z.), a loud cry.
KAPI (X. & Z.), a guide.
KAWU (X. & Z.), a species of monkey,
KITA (Z.), to take by force; plunder.
KoNDE (Z.), a large monkey.
KONYANA (X. & Z,), the young of animals,
KovA (Z. ), to sit on the haunches like a dog.
KuBA (X. & Z.), a hoe, a pick.
KuBA (X. & Z.), to dig.
KuBABULONGO (X.), a large beetle that
burrows in manure.
KuBI (X, & Z.), evil.
KULUMO (X. & Z.), speech,
KWEPA (Z.), strength.
KWETA (X. & Z.), a circumcised lad set
apart in a separate abode.

LIFA (X.), an inheritance.

LISA (Z.), one who gives joy and pleasure,
MA (X, & Z.), my mother,
MAME (Z.), my mother,
MANA (X.), to continue, persistently.
MAWO (X,), exclamation of wonder and
surprise.
MEMEKA (X.), to carry a child.
MENZI (X.), the Creator.
MINXA (X.), to hold fast by pressure, as a
substance between the hands,
MISA (X. &
to cause to stand, set up,
establish.
MITA (X, & Z.), to become pre,crnant,
MoNDE (Z. ), patience, endurance, long
suffering, steadfast.
MovA (X. & Z.), wind, air, breath, spirit,
MUNYA or MUNCA (X, & Z.), to suck as a
child at the breast,
NA (X. & Z.), to rain.
NAKA (X.), to empower a person to do a
difficult thing.
.
NAMA (X.), to adhere, stick together.
NANYE (X.), none, not one.
NCA (X.), to stick to, adhere together.
NoBA (X.), denotes all.
NTU (X. & Z. ), human beings, persons,
relating to human kind.
NUKA (X. & Z.), to smell.
NXIBA (X.), to tie, bind, put on, to dress.
OnwA (X. & Z), alone, only.
OKA (Z. ), to search by fire,
PEFU (X.), breath.
PEKI (X. & Z.), a cook,
PEPO (X.), a gentle breeze, a light gust,
PETA (X.), a bow,
PETA (X. & Z ), to bind round, make a hem,
rim, or border.
PUPUMA (X. & Z.), to well and bubble up,
to overflow.
PUTA (X. & Z.), to fail and die away.
QABANA (X.), to form companionship, fraternize.
QADI (X. & Z. ), the chief beam of a house
or roof.

z. ),

AAT, the Hades, the pit.

ANK, I, the king of men.
REN, to naine; Nu, not, no, without,
UN, one. ;
KHEPA, the navel,
KHEPI, ha.r,vest.
KRA, claw.
KHER, cry.
.
KAPI or A!, the guid!:
KAF or KAu, a monkey.
KHETKHE:t', to attack and overthrow.
KANT, a large long-tailed monkey.
KHENNU, the child, the young one.
KEFA, the hinder part; HEFA, to squat.
KHEB, hoe or plough.
HAPI (earlier Kapi), called the digger.
KHEP, the beetle that covers its eggs with
dung,

KHEFT, evil.
KHERU, speech.
KEFA, force, puissance, might.
KHET, to seal and shut up; KHATI, cut,
REPA, the heir-apparent.
RESH, joy,
MA1 mother.
MAMA, to bear, as the mother.
MEN, to be fixed, be firm.
MAHU, wonder,
MAMA, to bear a child.
MENKHA, to create.
_

MENKHA, pottery, to create, form, fabricate.

MEs, to engender, generation ; MEsT, the
sole of the foot.
MuT~ the pregnant mother.
MEN, to remain firm and fixed, constantly.
MA., wind, vapour, breath, spirit,
MENKA, nurse, child-suckling,
NA, water, todescend,
N AKA, power, be powerful,
NAM, to join, accompany, go togeth_er,
NEN, no, not, none.
ANK, pair, clasp, squeeze, covenant.
NEB, all.
NET, being, existing; N~T-SEN, they.
ANKH, r.osegay, living flowers,
UNKH, strap, dress, put on, bind on.
UTA, alone, solitary,
.AKHA, fire.
PEFU, breath.
PES or P-EKH, to cook.
PAIF, wind, gust,
PuT, a bow.
PuT, a circle.
BED, to swell up, bubble, and exhale ; BABA,
to flow.
FET, to fail; FETK, to exterminate.
KABT, a family.
K,AUTI, to build; KAT, built.

BooK oF THE BEGINNINGs.

EGYPTIAN,

KAFFIR,
QAMBA (Z.), to invent and devise.
QELE (Z.), a circlet.
QoMA (X.), to serve up meat in the native

KEM, to invent, discover.

KER, zone, circle.
KAMH, joint of meat,

manner.
QoQOQO (X. & Z.), windpipe.
Quuu (X. & Z. ), swelling, any protuberance

of body.
QuLA (X,), a well of water,
RAUZA (Z.), to exalt. f.
Rwi (X.), to go rapidly, as a shooting star.
SA or So (X.), to dawn, morning.
SANUSE (X. & Z.), an enchanter, a sorcerer,

one who supplies charms.

SATYANA (X. & Z.), little children.
SENGA (X. & Z.), to milk a cow or any
other animal.
SINDISI (X.), a saviour; SINDISO (X, & Z.),
salvation.
SITA (X'. & Z.), to shade,
SaNTA (Z. ), to twist a rope, to spin a cord.

KHEKH, windpipe, throat, gullet.

KAB, increase ; KHEB, give birth to, be

pregnant, the Great Mother.

KARAA, lake, pond, or welling water.

REs, to raise up.

RAAu, swift-going, come near,
Su, day.
SAN, to charm; SHANNU, a diviner.
SET, the child.
SENKA, to suck .and suckle.
SAN, to save.
SHUT, shade.
SENTA, to found (determinative, a twisted

rope).
Su (X. & Z.), belly, womb.
SA, belly.
SUMO (X.), fable, fairy tale, myth,
SEM, myths.
TA, corn.
TA (X. & Z.), com.
TABA (X. & Z.), mountain.
';rEB, the hill, top, height.
TATI (X. & Z.), a very durable wood.
TETA, eternal.
TEP, fat.
TEBE (Z.), fat of animals.
TETA (X.), to speak, utter, speech, be the
TET, to speak, speech, tongile, utterance,
speaker ;TETI (X.), a speaker.
the speaker personified.
TEZA (X.), to gather and bind wood up into . TEs, to tie up, coil round, a tied-up roll,
faggots to carry on the head.
elevate, transport.
TA, throne, chief; TATA, princes, heads,
THAWE (X.), one of high birth.

ministers.
TIXO (X.), god.
TovoTI (Z.), temples of the head.
TSHA (X. & Z.), new, youth, freshness,

applied to the new moon, new year, &c.

TSHABA (X. & Z.), an enemy, desolator,

destroyer.
TSOMI {X. ), fable, fiction.
TUMUTUMU (Z.), a large assemblage of

TEKH, name of a god.

TEB, temples of the head.
SHA denotes all forms of the first, the new,

commencement.
SHEFI, terror, terrifying, demonial, malevo-

lent.
SAM, myth, similitude.

TE~A,

a village, city, district.

huts.
TUPA (X. & Z.), the thumb.
TUTA (X. & Z.), to carry.
TUTA (X.) an ancestral spirit.

TEBAU, the fingers.

TuT, to carry.
TuT, image of the dead.

UwA, hermaphrodite.

Iu, of a dual nature.

UAT, colouring matter, plants, rags, wraps.
KHETU, seal-ring.

KEHKEH, the old man bent with age.

VATO (X. & Z.), dress, cover, clothing.

XATULA (X.), to make marks or prints.
XEGA (Z. ), be infirm and declining ; XEGO

(X.), the feebleness of old age, the old

man.

These words have been quoted without the prefixes that denote
the parts of speech to which the words belong in forming the Xosa
language. The words are the same in Egyptian where the Kaffir
prefixes have been shed, and the language has been constructed on
other lines of development. Here we find in the Click stage of
language that speech and the personified speaker are the same by
name as on the monuments, where Taht has become a mythological
divinity, the male moon-god. The magistrate and advocate are there
under the same names. The very durable tree, Tata, the sneezewood
of the colonists, has the identical title of the Egyptian .Eternal.
Tuta, the genius, and the ancestral spirit are represented by the

'

----~-------~---~-

../

RoOTS IN AFRICA BEYOND EGYPT.

615

mummy image or genius, called the Tutu. Tut (Eg.) signifies to

unite, to engender, to esta~lislr a covenant; and TATANA (X. K.), to
establish a covenant, take. one another according to a sacred rite, as
in marriage. Lastly, the root of all these variants is expressed by a
"T-T," the very sound assigned to the Kaf Cynocephalus as his
especial contribution to the language of Clicks. He is the Clicking
Kaf, who preceded the Clicking Kaffir, and on the Egyptian monuments he is a type of Taht and An, both of whom represent speech,
to speak, and the speaker in person.
This illustrates one of two things ; either these words went back
from the Egyptian stage to ta)<e on the prefix;es and include the
Clicks, or else the Egyptian has shed both Clicks and pr~fixes. No
evolutionist can doubt that the Clicks denote the earlier stage of
language ; and the inference is inevitable that the language in which
the_ speaker has risen from the type of the Kaf monkey to the status
of a god ; the ancestral spirit is typified by the mummy figure, and
TAHT has become the divine advocate and saviour, must.have advanced
from the Kaffir condition. Other instances of this visible development abound. " XOXA" denotes a general and confused conversa-
tion, talking together, Kaffir conversation. XoxA is the name 0f the
frog, which, says W. Davis, 1 is onomatopoetic, and refers to the
sound of "Xo-Xo," as that which represents the confused noise of
many persons speaking all at once. In the Click condition of
language, ONOMATOPOIEIA has a real meaning, and in such sounds
as " Xo-Xo," or " KA-KA," the frog undoubtedly may have named
- itself. In Egyptian, "Ka-Ka" denotes calling and crying as do the
frogs. In Basunde, the frog's "Xo-Xo" becomes " HUKU," as the
name of the frog. In Egypt the frog has attained the status of
Mistress HUKU (or Heka), the frog-headed goddess, consort of Num,
the lord of the Inundation and king of frogs. HUKU and Huka are
modified forms of Xo-Xo or KA-KA. UKA wears down to KA., for
the frog's name; and KA. means to cry, call, say. The frog was the
caller and crier, and the self-given name was adopted as a typeword for saying and conversing, especially of manifold and therefore
frog-like conversation.
It may be noticed, in passing, that the Sanskrit name of the frog,
BHEKA, is the Egyptian HEKA, with a prefix answering to the
Egyptian article The. Thus Bheka in the one language is the
Heka from the other. In a Sanskrit story, Bheki, the frog, became
a beautiful girl, and one day she was discovered by the king sitting
beside the well. He asked her to marry him. She consented ; but
warned him against his ever letting her see a drop of water. The king
promised that she never should. But one day, . when thirsty, she
asked the king for some, and he, forgetful of the conditions, gave
her water to drink ; whereupon Bheki disappeared. Egypt will tell
1

Dictionary qf tke K a.ffir Language, p. 246.

BooK

oF THE

BEGINNINGs.

us who the king was, for a title of Num is "King of Frogs." His
consort was HEKA, or, as the frog, P-HEKA. The frog was a type of
transformation, as the water-born and breather on the land. Num,
king of the frogs, has two characters : in -one, as Khnef, he is lord
of breath in the firmament above. In the other, as Num, he is lord
of the waters. Heka was his mistress in the deep, his water domain.
Out of the waters HEKA changed characters with the beautiful Seti,
the Sunbeam. In that phase the king found her sitting beside the
well. But when Khnef-Ra (the sun) goes down his consort is HEKA,
the frog, because of the passage of the waters in the north by night,
and the beautiful Seti, wearer of the white crown, disappears as the
frog in the deep. 1 This will explain how it is that the story of Bheki,
the sun-frog which squats on the water, has been found in Africa,
among the natives of Natal.
The evidence of faeryology tends to show that the frog was a
lunar type. In a Russian story the fairy bride of the Prince Ivan is
a frog that transforms into a lovely woman. When the prince finds
her frog-skin empty he burns it. His wife on coming back from the
ball seeks for it in vain. "Prince Ivan," she cries, "thou hast not
waited long enough. Farewell ! Seek me beyond twenty-seven
lands in the thirtieth 'kingdom." The numbers identify the luni-solar
myth. Twenty-seven is the proper number of days dt;tring which the
moon was reckoned visible, and the three days before it rose again
completed the luni-solar month of thirty days, and there is. a new
conjunction of the sun and moon. In another version the burning
of the frog.skin is followed by the flight of the Beauty, who has to be
sought for "beyond thrz'ce ?tine lands in the thrice tenth kingdom, in
the home of Koshchei the deathless."
In another Russian variant of the story the princess whose fairy
skin has been destroyed, has to be sought in the seventh kingdom.
That is, the one beyond the six periods of five days each, into which
the luni-solar month was divided. The seventh would be the first
stage of another new moon. A Turkish story describes the beautiful
woman who becomes a frog, and says her "face when she looked that
way was like the moon, when she looked this way it was like the sun,"
showing the imagery to be luni-solar, or the exact representation of
Num's two consorts who are interchangeable as Heka the frogheaded, and Seti, the sunbeam; the one being his wife by day: the
other by night.
In the Zulu tale the frog is represented as swallowing the princess
to carry her safely home,2 which agrees with the transformation into
the frog, or Seti passing into Heka as the consort of Num in the
waters. But we must identify a few' more of the African "roots "
which were developed in Egypt, and are scattered. throughout the
world.
1

Cldps, Max Muller, v. ii.

25r~

Callaway, Zulu Tales, p.

241.

RooTs IN AFRICA BEYOND EGYPT.

The NAM in the African Kiamba is a goat. In Egypt the
goat-headed god is NUM. Nome, in Bidsogo, is a serpent, and Num
the divinity wears the serpent as one of his types. N urn represents
the sun of the waters, one of whose types was the crocodile ; and in
Dsuku, the alligator is Nime. The monkey, whiCh is named KEFU
in Krebo, KEBE in Kra, and EFIE in the Anfue language, is KAFI
in Egyptian as the cynocephalic type of the god S.hu, and the later
HAPI a Geni of the four quarters.
NEBO, in Ekamtulufu is heaven. In Egyptian, Nupe is the lady
of heaven, or heaven depicted in the female form, the typical heaven
that supplied the drink of life as N upe, and the breath as N eft. The
EFAM is a cow in Akurakura, and in Egyptian AFAM is the beast,
but the original beast is the Water-cow or hippopotamus, Khebma, who
is a goddess in Egypt and a divine type. The Sun in Gafat is named
CHEBER, and in Egyptian, KHEPR is the Beetle-headed solar god.
KER (Eg.) is the claw, and KER-KER means to seize, embrace,
lay hold, especially to seize with the claw; Ker-Ker is literally to
claw with the claw, or claw-claw. This expresses what the scorpion
does ; artd tlie scorpion is named Kere-Kere in Eki and Owaro ; KIREK'IRE in Yagba; AKAR-KERE, Dsebu, Ife, Egba, and Ota; AKEKERE,
ldsesa; IKEKURU, Okuloma; KEKIRE, Hwida and Basa; WAKURE,
Padsade ; GREASWE, Dewoi ; KELE-KELE, Dsumu; K!ALEA, Kiamba;
KULIS, Timne and Bulom ; YARE in the Pulo group, and KAL, KEL,
WUR, and EL in other dialect forms. The scorpion goddess, who
seizes and holds the Apophis serpent, is named Serka, worn down
from Kerka, and the full form is only found in the Ker~Ker of the
scorpion which seizes with its fore-claws and stings with the hinder
one, and was consequently named KERE-KERE or Claw-Claw.
Here are five divinities, NUM, SHU, KHEBM, KHEPR, and SERK,
identified with t~ir types by name in inner Africa.
The bee is KEME in Baga and other African dialects. In Egypt
it is made an ideograph of KAM and Kheb. The boy or son is
designated TOBO in Udso; DIUBE in Kru, and DEVI in Adampe.
HE is named after Tef, Tep, or Typhon, the old first mother before
the fatherhood was known. This fact is distinguished in Egyptian
where TEFU has become the name for an orphan or the fatherless
child. When the father is individualized it is as, the Atef, and this
name is assigned to the double crown of the fatherhood,
TUT, in Egyptian, is the male member ; TuT is the engenderer,
procreator, or father; and Tata is a type-name for the father in some
thirty or forty other. African languages. This Tut was a type of the
. Eternal as there-erector and establisher of the mummy. PAPA (Eg.),
to produce, supplies forty languages with the name of the father, as
Papa or Baba. 1 The producer under tqis name, as before shown, was
originally the mother, the breather and quickener of life.
1

Chiefly found in the Po!yglotta Afrlcana, Koelle.

A BooK oF THE BEGINNINGS.

BUKEEM, in l3ola, is the palm-tree, the plural being MUNKEEM ;
BUKIAM in Sarar,- with the plural MUNKIAM; BEKIAME in Pepel,
with the plural MENKIAM. Now BUK is the Egyptian name for palmwine; and MENKAM is some kind or quantity of wine. 1 Am (Eg.)
means the tree, to give, or find; and BuK-AM would denote the tree
which yielded the palm-wine, called the toddy-palm. BuK (Eg.) is
to fecundate, engender, inspirit, and as such it passed into the name
of Bacchus, for the spirit of fermentation and wine.
In the African Gbe language Fire is NASURU; and in Egyptian
NASRU is not only Fire and Flame, the word becomes the type-name
for the fiery Phlegethon of the Hades, where the consuming Sun of
a land which had a soil of fire and a breath of flame, first suggested a
hell of heat in that region of the underworld i!l which the Black Sun
(later Red Sun) first impersonated the great Judge of the dead.
The star in Hebrew is KOKAB; Arabic, KAUKAB; Egyptian,
KHABSU. But these are abraded forms of a duplicated KAB. Seb
is a star ; this was the earlier Kheb or Khab. Khab also signifies
shade or eclipse, and this is determined by the star. Thus shade .
and star are both KHAB ; these being the two truths of night-the
light-and-shade-which are also illustrated by the feather of Shu
(light-and-shade). The star then is KABKAB as the light in the dark,
and in the African MAHAR!, KAB-KOB is the name of the star; this
is the duplicated form in full.
In Egyptian MA. is a type-name for the beast The accented
~ (eagle sign) is a worn-down FA, so that the word is really "MFA,"
and this recovers an African type-name of the beast or animal.
The goat is named MFI in N alu ; Mvr in Param and Bamom ;
MBI, Isoama ; MPI, Pati ; MPIE, Abadsa ; MBOM, Orungu. The
cow is MFAU in Papiah; MFON, Udomi; MFOU, Eafen, Pati, Kum,
Bagba, Bamom, Param, Bayon, Mbofon, and Ekamtulufu ; MPON,
in Nki, Mfut and Konguan. The MBAME in Wolof is the hog ; the
MUPUN in Tumu, a ram. "The Beast" was a type-name before the
animal was otherwise distinguished, and in many African languages
the typical beast is the dog, which is MUMVO in ~apiah; Mvo,
Param; MFO, Dsarawa; Mvi, Tuma; MFA, Murundo; MFA, Babuma;
MPFA, Ntere; MBUE, Baseki; MPUA, Melon; MPOA,Nhalmoe; MBOA,
Muntu and Kisama; OMBUA, Pangela; MBOA, Basunde, Nyombe,
Kasands, N goten, Kabenda, Mimbosa, Bumbete; and Mu in Konguan.
The typical beast appears under this name as MMAFT or MAFT, the
lynx, with the determinative of Sut-Typhon. Also, with the lion as
determinative, and in the worn-down form MAAU or MAU, the name
is chiefly applied to the lion, leopard, panther, or cat, the ideographs
of Shu and Tefnut or Pasht. The Dog, and Baba, the beast (the hippo-
potamus), were to a great extent superseded, these being the images
of Sut-Typhon, and of the chaos which preceded the lifting of the
1

Denk. ii.

129.

RooTs IN AFRICA BEYOND EGYPT.

619

firmament by Shu, and the migration from the celestial Egypt. The
older the types, the more do they become inner African. This MF was
almost worn out in Egyptian, but survived in the Hebrew ,t:l, and here
it is in full force. Not only with one M, for the goat also in N'goala
is MOMFU ; MAMPI in Pati, and MEMBI in Bagba, where we find
the double M expressed by the sound of MIM for M, which is still
apparent in the hieroglyphic MM or M for with ; MM having beep the
ideographic value. Thus we find that MMAU/ the beast, is an
earlier form of Ma, and with the F instead of the accented A, this
is identical with the N'goala MOMFU, and Pati MAMPI. The ideor
graphic MM which preceded the phonetic M is extant in the Welsh
MAM for the mother, and in the African Darrunga MIMI for the
woman, Malemba and Embomrna MAMA, for the mother. In Egyptian the mother is Mu, and may be expressed by the phonetic M which
was the earlier MIM. The Hebrewmames of letters like MIM and NUN
are ideographic ; this the hieroglyphics prove, and these inner African
words are likewise in the ideographic stage. 2 The working of the
principle of repetition is not limited to the reduplication of the
same sounds. KAF, for example, the hand, deposits KA, FA, and A;
fa and a also signifying the hand. This accounts for the interchange
of GH and F in English; both of which meet in the one word
"LAUGHTER," where the GH has the F sound. The ideographs take
the student into a domain of derivation never yet penetrated, not only
by the current school of philologists, but by any writer on language.
The Sisterhood, so to say, of Egyptian, Akkadian, Maori, Hebrew,
and English may no longer be seen ih syntax or grammar, or be
traceable by means of Grimm's Law, and yet the common African
Motherhood may be visible in what is here termed the typology.
MANKA is the type-name for woman, in Udom, Mbofon, and
Ekamtulufu; MUKA, Wakamba; MOKAS, Babuma; MOKAS, Ntere;
MACHA, Gonga; MACHOA, Woratta; MUKETU, Kasange; MANY!,
in Makua, and MEYA, Nda. In Egyptian MENKAT, MAKA, MENKA,
and MENA are the equivalent names for the typical nurse, the wetnurse of the child, the lady of the vases and therefore the vasemaker, the potteress and creatoress of many mythologi~s. The name
of the Irish MACHA-Akkadian Nin-MUK; Sanskrit and Greek
MAYA, and Egyptian MEN.A and M.A-simply denotes the Woman in
Birch, Dt'ct. p. 424.
Here is another example of the ideographic stage passing into the phonetic. The
hieroglyphic sign of the Inundation is both a KHENT and a FENT. The Finns
call themselves QVAINS, and this name modifies into QUAINS and FINNS, because
the ideographic KF deposits a phonetic K and F. So the APE is KAFI (Eg.), and
fi..AN from an original KFN which will answer for KAF, KAN, FAN, PAN, BAN,
AAN, and AN, including the types of Sut, Shu, Pan, and the lunar An. This
primate is found in KAFTEN (Eg.), for the monkey. The KAFTENS, KAFNS, or
QVAINS are those who derive from the female KAF (KAFT), the ape-type of the
ancient genitrix, known to the Finns as KIVUTAR, Egyptian KHEPT, and British
1

KED.

620

A BooK OF THE BEGINNINGS.

the Kaffir languages of the Gabun. These are what the present
writer looks upon as the Egyptian roots in Africa beyond, where we
can trace by name the natural origines of the types which became

symbolical in the hieroglyphics.

To denote the mother, says Hor-Apollo, the Egyptians delineate
a Vulture, and they signify the mother by it, because in this race of
creatures there is no male. Gz'gnuntur autem hunc z'n modum. Cum
amore concipiendi vultur ezarserz't, vulvam ad Boream aperz'ens, ab eo
velut comprimz'tur per d-ies quz'nque, during which time she partakes
neither of food nor drink, tieing too intent upon procreation. 1 Which
means that the vulture, the hieroglyphic type of Maternity, roya~ or
divine, was the symbol of the genitrix as the virgin mother, from
whom men reckoned their descent in the early times as the sole
progenitor. This representation was imitated in the Egyptian tombs
by the small aperture opening towards the north, from whence, accord
ing to African ideas, came the breath of life which re-begot the
god or soul in the womb of the tomb for the second life. The name
of the vulture, in addition to its denoting Mu, the mother, is NARAU.
This is extant in the English NORIE, to nourish or nurse; Maori
NGARE, for the "family and blood relations; Hebrew ilt) for the
young and to bear; Albanian, NIERI; Zend, NAIR!, and Sanskrit,
NARI; INOR (Peel River, Australia), INAR (Wiradurei), and INUR
(Wellington), for the woman. This is the type-word for the name of
woman in various groups of African languages, as NYORU in Adam pi ;
NYIRE in Grebo; NYIRO in Gbe; NYERO in Dewoi; NGEREM, Budumah; UN ALI, Biafada. The Yoruba ALO for woman probably shows
an abraded form, as in the Kouri dialects, Kaure and Legba, NYORO
means the head, and woman was not only the first head, but the
NARAU (Eg.), vulture, is also represented by the sign of the vulture's
head. ALO is the woman, and ABALO the man ; the plural for a
Kouri population being Nebalo, and Neb (Eg.) means all, composed
of both sexes.
Here we find the hieroglyphic type, the ideograph of the motherhood, both royal and divine in Egypt, which has gone to the other
side of the world, extant by name in Upper Africa as the type-name
for Woman.
In W olof and Galla, DuG signifies the truth ; in Egyptian TEKH is
the moon-god, the measurer, calculator, and reckoner of truth,
and the Tekh is the needle of the balance of truth. One of the
hieroglyphic M's or Em's is the sickle, the sign of cutting. From
this may be traced the Welsh AMAETH, for the husband-man;
English MATH, a mowing ; the Latin EMETO, to reap, and Greek
AMETOS, a reaping. This has the earlier form of HAMTU, the
sickle, in the Galla language, and EMATA in Meta; OMATA in
Matatan, for the farm. MA-AUT (Eg.) is the stalk, and the word
1

B. i.

12,

~-. . ~-~.~~~

'(

:!
v

,RooTs IN AFRICA BEYOND EGYPT.

contains the meaning of that which is cut with the sickle. Still earlier
KAMADI (Galla) denotes corn, grain, wheat. AMT (Eg.), the abraded
KAMADI, is a name for food, and a peculiar kind of bread, called
AMTMU, or food of the dead.
The MAZIKO in the African Swahili is a burial-place. In Egyptian
the MESKA, founded on the tomb, was the eschatological place of
re-birth for the mummied dead.
Such "types," whether in words, customs, things, or personifications,
are the root-matters and objects of the present quest. For example,
in a paper recently read on the "different stages in the development
of music in prehistoric times," the author, Mr. Rowbotham, showed
that although the varieties of musical instruments might be countless,
yet they are all reducible under three distinct types: I. The drum
type; 2. The pipe type; 3 The lyre type. And these three types
are representative of three distinct stages of development through
whi.ch prehistoric music passed. Moreover, the stages occur in the
order named; that is to say, the first stage in the deveiopment of
instrumental music was the drum stage, in which drums and drums
alone were used by men; the second stage was the pipe stage, in
which pipes as well as drums were used ; the third stage was the lyre
stage, in which stringed instruments were added to the stock. The
three stages answer respectively to rhythm, melody, and harmony.
And as in the geological history of the globe the chalk is never found.
below the oolite nor the oolite below the coal, so in the musical
history of mankind the lyre stage is never found to precede the pipe
stage, nor the pipe stage to precede the drum stage. Now the drum
in Egyptian is TEB, and the TUP AR is a tabor or tambourine. TUP
means first ; AR, to make, and Tupar reads in accordance with facts,
the first made; the primary type. The drum then bears the name of
the genitrix TEF, Tep, or Typhon, who in her secondary phase carried
the tambourine as Hathor. The son of Typhon, Sut, Suti or Sebti
(in full) gives the name to the oblique flute, named the SEBT and the
MMU. This MMU and SEK to play upon, yields the name for music,
thus identified with playing the flute. Sebti or Suti (5+2) has the value
of number seven, and the octave really consists of seven notes, the
eighth being a repetition of the first. Now the races of Central
Africa include all three of these musical types beyond which music
has not yet gone. The primitive original of the Egyptian harp to be
seen in the Harpers' or Bruce's tomb, is extant as the guitar of
U ganda.1 This process of identifying the African origines with Egypt
as their supreme interpreter might be continued until volumes were
filled. But we have not yet done with "words."
The following list, which does not contain one~half of my own
collection, is taken from various African dialects on the authority of
Koelle, Bleck, Norris, Tuckey, Burton, and others.
1

See fig. 9, vol. i. p. 413, of Through the Dark Continent.

622

BooK

oF THE

BEGINNINGS.

GENERAL.

EGYPTIAN.

ABAN (Fanti), !). fort.

ABOAUN (Asante), doorway; 0PUN (Fanti),
a door.
AcHARA, (Ibn}, hay.
AFA (Doai, N'god~in) ; !PEHE (Puka}, sun;
AFA (YaFgua), God.
AFAHE (Fanti}, a feast.
AGUBA (Biafada), war.
AGWE (Aka), a field.
AHOM (Ibn), skin.
AMATE (Galla), embrace.
AME (Bambarra), to understand; HIME
(Galla), to interpret; HHAMA (Wolof), to
know.
APATA (Mbofia}, the thigh.

ARAHA (Bulanda), EURE (Akui and Egba),

ERu (lsoama}, ERr (Abadsa), ERE (Aro),
0KIRI (Mbofia), goat.
ARIA (Swahili}, a following or faction;
HERREA (Galla}, an associate.
ASHIRI (Fanti}, beads.
AsiGE (Anfue), an earring ; AsrKA (Puka),
chain-fetters; ZAKA (Basunde), bracelet.
ATA (Adampe), ITA (Yagba and ldsesa),
ITAA (Aim), ITo (Yoruba), ETI (Dsumu
and Egba), ETA (Anfue), the thighs.
ATAH (Boritsu) ATUA (Asante), KETE (Landoro), oats; KETEI (Gbandi), guinea com.
ATATI (Yau}, father; TATA or TUTU
(Nyamwezi), father.
BAERI (Goburu), oats.
BASA (Z. Kaf.), to kindle as fire.
BAso (Z. Kaf.), woman's word for fire.
BEs (Dsarawa), fire.
BESI (Toronka, Mandingo, Dsalunka, Kankanka), a charm, talisman, or gree-gree;
SE (Mana), a gree-gree or charm; SAIA
(N'godsin), earring; ZA (Boko), a bracelet.
Bm (Fanti), pluck.
BuR (Wolof), a king.
DABA (Baga) Dsalunka, Kankanka, Bambarra) DABO (Mandingo,Kabunga), DEBAO
(Diwala), a hoe.
DAGLA (Galla), cross.
DAN (Mandingo, Kabunga, Toronka, Dsalnnka, Kankanka, Vei, Kono, Bambarra),
No. 10; DoN (Afudu), No. ro.
DEBO (Mfut), heaven; DIOBA (Baseke),
henven ; DoBA (Diwala), heaven.
DEVI (Adampe), a boy; TOBO (Udso), a
boy, a son; DIUBE (Kru}, a child.
DIN (Banyun), God ; UTEN (Anan), the
sun.
DIPE (Mana), a bull; DuFE (Wolof), fat.
DuG (Wolof), DuGA (Galla), truth.

ABN1 a wall, a fortress.

UBAN, opening of heaven or of Neith at
sunrise.
KHERSH, truss of hay.
AF, the sun of the underworld.

DUGUM (Bode), DEGEM (N'godsin), DEGAM

(Doai), the king.
DuK. u (Ashanti), DUKKO (Galla), a veil.
DUKU (Galla), flour.
K (Setshuana), yes; Evr (Yoruba), yes;
YE-U (Watutu), yes; OuAA (Yalif), yes.
EBODA (Bini), gree-gree, or charm ; EBOTO
(Melon), bracelet ; IFOD (Anan), greegree.
EFA (N'goala), OvrE (Sobo), a kiug.
EFAM (Akurakura), a cow.

AFA, to be filled, satisfied; AB, a feast.

UKP, destruction.
UAKH, a meadow; AKHA, green, verdure.
AM, skin.

AMAT, pet.
AM or KEM, to find, discover, interpret, be
an expert.
KHEPT, hinder thigh.
KAARI and AuR, goat;
A~.[

companion..

AsHR, tree oflife, with seed-pod.

USKH, a jewelled collar; SHAKA, earri:r
AAT, an abraded form of Khept, the hinder
.
thigh.
KHAT, a crop; ATT, grain.
.ATTA, father, priest; TuT, the engenderer.
PER, grain
BESA, warmth, candle, jet, blaze, dilate.
BEsA, an amulet, protection ; SA, collar ;
SA, an amulet or charm.

BER, to boil up, be ebullient.

BuRu, height of supremacy.
TxF, a hoe.
TEK, cross.
TEN, weight of ten Kat; TEN, sign of two
hands; TENT, a tithe.
TEP, heaven.
TEFN, an orphan.
ATEN, the youthful sun-god of the disk.
TEPA, a fat ox.
TEKH, a measurer and reckoner of truth ;
the needle of the balance of truth.
KHEM, to be master, have power, force,
authority. TEKHEM, a god.
TEKAU, to hide, see unseen.
TEKAU, flour .
!A, yes.
ABTU, the likeness, with mummy-type.
KHEF, a title; AP, head, chief, god.
AFAM, a beast; KHABlll, water-cow.

RooTs

IN

AFRicA BEYOND

EGYPT.

GENERAL.
EGODE (Adampe), 0GODUE (Anfue), 0GODU
(Isiele), EKUTA (Wun and Bidsogo),
WUKATA (Bola), the loincloth.
EHI (Aro, lbu, and Isoama), a cow.
ENAME (Orungu), ENEME (Ekamtulufu and
Mbofon), GEMA (N'godsin), NAMERE
. (Tiwi), the thigh.
EsE (Hwida), Ozr (Koro), 0WASE (Murundo), Eso (Kaure),"EzE (Mahi), God;
OzAr (Ife), Ozor (Ondo), a fetish image;
Eso (N'ki), Esur (Alege), Uosr (Kouri),
sun.
EYA (Aka), ox.
Eyo (Aka), EwA (Nupe, Goali, and Ebe),
OHUA or lwA (Basa), a serpent.
FATU (Haussa), a cat; BouDE (Malemba),
BoonE (Embomma) the cat.
FEDU (Karakare), No. 4 Fuou (Bode,
.Doai, Haussa, Kana, N'godsin), No.4
Fonu (Kadzina), No. 4
FIRA (Galla), family, offspring.
FURU (Biafada), fire.
GALB (Beran and Adirar), a ,bracelet.
GIFT! (Gallo), a mistress.
GIREYO (Mana), greedy.
GLIPO (Bassa), GREPO (Dewoi), God.
Gum (Swahili), dock for ships.
GusEBA (Bode), chain-fetters for the neck.
GWETE (Fanti), silver; KUDEE (Mandingo),
silver.
HANGA (Basunde), chain-fetters; YINGA
(Z. Kaff.), necklace of coloured beads;
INGU (Aka), beads; KuNK (Dselana),
bracelet.
HART (Adirar, Beran), a farm.
HATE (Galla), to steal.
RATTE (Galla), to rob.
HESII.BU (Swahili), an account; reckoning.
HrMAMA (Nyassa), mother.
HoLEN (Ki,i), the eye.
Hu (Wydah), Hou (Buduma), God.
HuKu (Basunde), a frog.
IAH (Pessa), IE (Susu), YA (Gbese), Yr
(Mana), water.
IGE (Afudu), fire.
IGEN (Akurakura), palm oil.
IKUM (Fanti), 0KUM (Boritsu), a fetish
image.
IRI (lsiele), YuAR (Penin), IRI (Ibu), KuR
(Boritsu), HIRU (Kaure), No, ro.
KABDO (Galla), pincers, tongs.
KEASFI (Kadzina), small-pox.
KELEA (M'bamba), an idol divinity.
KEME (Baga), KuMU (Vei), KuMI (Kise
kise ), the bee.
KrNoo (Swahili), a whetstone.
KIRO (Sagara, Gogo, Nyambu, Ganda),
night.
Knu (Swahili), a thing, a tangible thing.
KoR (Landoma), KURI \Dewoi), .GERRA
(Galla), EKURO (Bini), lYARE (Tiwi,
Kers, and Beran), the belly.
KRISTO (Pepel), an idol or fetish.
KuADE (Banyun), fire.

KuRA (Haussa), a beast; ARAI (Banyun), a

cow; HORRI (Galla), cattle.
LEKI (Galla), rule.

EGYPTIAN.
KHuT, to enfold and conceal.
AH or AHI, cow.
HEM, the seat, hind part, the ham; NEMTT,
legs.
As, a statue, the great, august, worshipful.

AuA, steer.
HEFA, snake, vipe:r, serpent.
PEHT, or BuTo, cat-headed goddess.
FETU, No.4, the four comers or quarters
PER, seed.
AFR, fire.
KHERP, a first form, or model figure.
KREFT, great mother.
KER, claw, seize hold.
KHERP, the first, principal, his majesty.
KHET, a port.
KEs, to envelope with bands.
HUTA, silver.
ANK, to clasp ; the ANKH, a noose, tie,
cross, and circle.
HERT, garden, park, varadise.

Aru, to rob.

ATA, or ATAU, to rob.

HEsB, to reckon, calculate.
HEM, the female, woman as mother.
AR (earlier HAR), the eye.

Hu, God
. HEKA, frog-headed goddess.
Hr, water ; lA, water, to wash.
AKH, fire.
HEKNU, unguent.
AKHEM, the mummied hawk.
HAR, No.

10.

KABTI, a pair of arms.

AsF, contamination.
KHER, divine voice or word.
KAM, Egypt with the Bee ideograph.
AN, whetstone.
KARH, night.
KHETU, things, a god of things.
KAR, tae belly or womb of Hades ; KARAS,
the belly of earth.
KARAST, the mummy type, the embalmed
or anointed dead ; Egyptian CHRIST~
KHET, fire.
KHERI, a cow.
LEKU (REK), rule.

BooK

oF

THE

BEGINNINGS.

GENERAL,
LUBIA (Wadai), beans; LIBO (Zulu), pro-
duce of the soil.
MAKURA (Kiriman) cocoa-nut oil.
MAMA (Kabongo, Kabinda, and Jiji), mother.
MANIA (Meto), an armlet or bracelet; MuEN
(Ngoten), an armlet or bracelet; MEIAN
(Papiah), an armlet or bracelet ; MENU
N'Goala), a nose-ring; MINI (Nalu), an
earring.
MANSO (Kabunga), MANSA (Mandingo,
Kono, Dsalunka), king.
MAs (Kanyika), Mosu (Undaza), MUAZI
(Marawi, Mahasi, and Songo), blood.
Masi (Puka, Haussa, &c.), a spear; MASSI
(Fulah), a lance; MESE (Z. Kaff.), a
sword.
MASIWE (Tene), a serpent.
MAYU (Nyamwezi), mother.
MAZA (Kongo), water; MAZZI (Kabongo
and Kabinda), water ; MEsi (Y au), MAZA
(Bwende), NA-MAZI Gigi), river.
MAZIKO (Swahili), a burial-place,
Muso (Afudu), a,king.
NAB (Guresa), rich.
NABA (Koama), a bull; NYIBU (Hwida), a .
cow; NAFO (Mose), a cow.
NAB! (Galla), a prophet,
NABU (Toma), fire,
NAM (Kiamba), goat.
NEBO (Ekamtulufu), heaven.
NIBA (Kru), a river; NAB! (Appa), water.
NOM (Ham), God; NYAMA (Nhalemoe),
God; NYAMA (Melon), God; NYAMBE
(Diwala), God,
NuEBE (Mbofia) fetish image.
NYABO (Esitako), NAB! (Mutsaya), to seize.
OFIE (Egbele), beans.
0FOMI (Sobo), UPEM (Bulom), war.
0HA (Orungu), Owl (Fulup), monarch.
OKA (Aim, Ife, Idsesa), oats ; OKA (Dsebu,
Sobo, Bini, Ihewe, Abadsa), maize.
OKA (Ibu), fire; 0JA, in Ashanti and Fanti,
OKE (Abadsa and Isieli), fire.
0KE (Ihewe), 0KE (Yagba), YEUKE (Wo
lof), a bull.
0Ko (Aku and twenty other dialects), a canoe.
0Ku (Ako), the dead.
0NNUKU (Ako), active; OuNYIKE (Ibu),
able.
OsE (Akurakura), a sacrifice.
Os1 (Ibu), deceit.
0ZIBO (Igu), idol.
PEPE (Orungu), night.
PEKE (Landoro, Mende, Gbese), a house.
PEREI (Gbandi and Mano), house.
PERI (Kossa), house.
PERI (Krebo), beans.
PJLA (Nyamban), oats or kuskus.
PoFU (Z. Kaff., Bono in others), reddish
beads.
RABE (Wolof), cattle.
RAJA (Ako), to cheat; RAKE (Galla), idle,
lazy.
SA (Bambarra), dead.
SAGA (Mampo), a sacrifice; SAKE (Kano),
a sacrifice; SAYAKA (Toronko), a sacri
fice.

EGYPTIAN.
REP!, a Goddess of Harvest,
MAKHERU, the anointed, beatified.
MAMA, to bear; MMu, Mu, mother,
MENA, collar of the nurse.

Su, royal; MENA, shepherd, driver.

MAs, to anoint, paint, ink, dye,
MASHA, an archer.
MEISI, a serpent.
MEHU or Mu, mother.
MES, product or source of a river.
MESKA, the place of re-birth.
MEs, a diadem.
NEB, gold.
NUHBU, calves.
NuB, Anubis the announcer.
NABUI, fire,
NuM, goat-headed god.
NUPE, the lady of heaven.
NEBI, to swim and float; N AM, water.
NuM, God,
NEBU, cast or model; NAliP, mould, form.
NEHP, to seize.
KHEP, beaus.
UFA, to chastise and whip.
UAu, the one alone, the captain.
AKA, grain,
AKH, fire.
KA, a bull.
UKKA, the solar bark.
AKHU, the dead.
NAKH, power personified.
As, a sacrifice.
UsHA, entrap.
KH&SBA, lapisJazuli.
BAB, the void below.
PAR, a house.
PER, grain.
Bunu, beads of Isis, and the mummies,
REPT, a beast.
REKAI, culpable, criminal, rebels.
SA, the mummy-image.
SKAU, a sacrifice.

RooTs

IN

AFRICA

BEYOND

EGYPT.

GENERAL.
SAGUMA (Gura), a house.
SAHIGO (Landora), sword ; ASAKU (Kambali), spear or assegai.
SAKUME (Galla), to embrace.
SANTO (Mandingo), heaven.
SATHIE (Wolof), to rob and steal; SEHTEH
(Haussa), theft.
SAU -(Fanti), to dance ; .SEO (Fnlah), to
dance; SEWO (Mandingo), joy; ZEZE
(Swahili), kind of lute.
SEFA (Z. Kaff.), to clear the mealie-meal
from husks ; SAFE (Galla), to polish.
SERA (Galla), order.
SET (Fulah), ZAITE (Galla), oil.
SHARI (Swahili), evil.
SIMO (Nalu), hell; ZUME (Dahome), hell;
. ZuMt(Dsarawa), dense forest.
SIRE (Okuloma), the leopard.
SIRu (Fanti), to laugh.
SoGEI (Kisekise), God ; SoKo (Nupe), God;SEAKOA (Puka), God.

SoKOA (Esitako), SoKwo (Nufi), SuGE

(Susu), TSOKA (Marawi), DSUKU (Mbofia),
God; TSHUKU (Ibn), a god who has two
eyes.
SoM (Bulanda), war.
Somau (Ashanti), a fetish figure.
SoNI (Pika), a bee.
SoR (Bnlom), an arrow.
SORU (Ashanti), heaven.
Sosu (Ashanti), a measure.
Su (Fanti), to cry.
Susur (N'goala) and Zuzo (Papiah), cotton
and thread.
TABA (Galla), to play.
TABA (Z. Kaff.), to rejoice, be delighted.
TAFFE (Snsi), father.
TAKAWE (Galla), to count.
TETE (Nhalemoe), a king.
TEUBA (Wolof), jump, leap, dance.
T!BU (Swahili), scent.
TOBA (Salum),, TuBA (Timbo), trowse~s;
TOPA (Yala), TAFARO (Landoma), 1omcloth ; DwABA (Z. ~aff. ), skin petticoat.
ToGEI (Kisekise and Salum), beans.
ToMu (Gbese), king.
TORE (Tene), war; THURU (Swahili), to
harm.
TsHqMA (Ga1la), fat ; SHAHAMU (Swahili),
fat.
UDEN (Boritsu), a king.
UTEN (Anan), the sun.
UzER (Marike), the sun.
WAKA (Haussa), to sirig.; WAKA (Fulah),
a song.
ZIA (Bambarra), the soul.

EGYPTIAN.
SKHEM, a shrine or sacred house.
SEKH, for cutting.
SKHEN, embrace (cf. the Skhem).
SHENT, crown of the upper heaven ; the
zenith.
SET, to steal.
SHU and SESHU, the sistrum.
SrF, to refine and purify.
SER, order.
SAT, to grease.
KHERI, evil.
SAMI, total darkness .
SER, a camelopard.
SHERI, to rejoice.
SAKH, illuminator, inspiring influence.

SAM, to destroy.
SEMU, amulet figures; SMEN, to establish
the son in place of the father.
SHEN,-honey.
SER, an arrow.
SHARU, the lake of sacred principles in
Elysium.
SEsH, a measure.
SuA, to cry aloud, to sing.
SHES, flax, linen.
TEF, to dance.
TEF, father, divine father.
TEKH, the reckoner.
TATI, thrones..
TEF, to dance.
TEF, fragrance.
TEBA, kind of dress, linen, wrap, mystical.
TEKA, beans.
TAM, sceptre.
T AAR, murder.
SMEH, to anoint.
ATN, to rule, a lord.
ATEN, the sun.
AsAR, sun-god.
UKA, a festival ; KAKA, to rejoice.
SA, the soul.

In a small Dictionary of the Namaqua Hottentot larlguage,I another

dialect of the CLICKERS, we have the following words, with the same
meanings as in the Egyptian : 1

VOL. II.

Hottentot Grammar, Tyndall, Cape Town, 1857

ss

BooK

oF THE

NAMAQUA HOTTENTOT.
A, or Ero, yes.
A, cry, weep.
AMA, true.
AM-XUA, blessed.
AN, to beautify, make a show of one's
self.
AuP, man, husband, old one.
CAB!, to rain.
CAIGHA, fiery, hot.
CAISIN, to be sick, sick.
CAM-CAM, to finish, come to an end.
CAMO, eternal.
CAuP, blood.
CGURI, to pray.
CHAM, to flog, to whip.
CHUB!, altogether.
CKAM, to be hot.
CKEI, to spread, extend.
CKHIP, the black rhinoceros.
CKHUI, to vomit.
CKHU, to cluster.
CKHUMS, grace, mercy.
CKHURI, to creep.
CKOI, to be a lunatic.
CNAM, to love.
Coco, to staunch a wound.
CuM, to grow, breathe.
CUM-CUM, to breathe into, make live.
DAMA, not.
DAMA-QHUP, Damaraland.
DANA, a chief, head over.
DuBu, to dive, submerge, dip.
ErB I, first.
ELOP, God.
GA, wise.
GAGHA, sly, deceitful.
GAKAS, a spirit.
GAu, to rule.
GHUAS, a writing, scripture.
GHUI, a thing.
HAGUP, a pig.
HORAHOP, the only begotten.
HUKA, long ago.
HURI, to leap.
IP, likeness, image.
IQU, to commit adultery.
KAMA, crooked.
KAMANAS, loins.
KAN-KAN, to praise.
KEI, great.
KHA, to sink.
KHABOP, a slave.
KHAI, to rise, stand up.
KHAP, war.
KHUAP, a cave.
KURIP, a year.
KuRu, to create, make.
LAN, to make known.
MA, which; MA, give.
MA, to stand.
MAGU, to trade.
MA-u, to stand holding.
Mu, tosee,

BEGINNINGS.
EGYPTIAN.

IA, yes, certainly.

A, ah, oh, alas.
MA; true, truth.
AMAKHU, to bless.
AN, to beautify, paint the eyes, show.
Au, old one; AP, ancestor.
KEP or KABH, the inundation.
AKHA, fire ; KHAKHA, venom, sting.
KHAI, malady.
KHEMA, dead ; KHAMUI, let fall, drop,
render up.
KAM, to create; KHEM, deity.
KHEP, fluid being, with sign of bleeding.
KHUR, speech, word, voice, call.
KHEM, beat, bruise, crush, prevail.
KAB, double, redouble; KABT, a family.
SHEM, heat, summer.
KHI, to extend, spread rapidly.
KHEP, the hippopotamus.
KHAAKA, to vomit ; KHAKHA, man
vomiting.
KHEKH, number, reckoning.
KHEM, grace, favour.
KHERI, fallen, on the ground.
KHAKU, mad, lunatic.
NAM, to join together, to engender.
KHEKH, to .check, to repel.
KAM, or KAMAMU, to create, form, produce.
TEM, no, not.
TAMA, created persons; KHEP, birthplace.
THANI, elevated over, leader, conductor.
TEB, bend low, dip; TEPHT, abyss, deep.
API, first.
REPA, lord; KHERP, the first, the god.
AAK, Magus, old, wise.
AKHEKH, dragon, gryphon, Typhonian,
darkness.
KHEKH, a spirit.
KHU, to rule.
KHA., book.
KHI, a thing.
HEKAU, pig.
HAR, the only begotten.
AKHA, old,
HuR, to ascend.
ABlH, likeness, form, image.
KHUU, sin.
KHAM, to crook in bowing.
KAMAMU, produce, create.
KEN-KEN, to dance; AKEN, adore, s\llnte,
praise, and glorify.
KHI, large, vast, extended.
KHA, thrown down on the earth.
KHABA, less, inferior, lower.
KHI, to rise up, be born.
KAF, seize by force.
KEP, a sanctuary, retreat, concealed place.
KHERP, a first form, model, figure; KHER,
a course.
KHAR, beget.
REN, to name.
MA, like, according to ; MA, give.
MA, to place.
MAK, to regulate, balance, scales.
MA, hand holding vase.
MA or Mu, to see.

RooTs

IN AFRICA BEYOND

NAMAQUA HOTTENTOT.

'
N ABA, to shine,
lighten.
NAM, to talk.
N AMS, a tongue.
NAUIP, a spark.
.
Nux, an oath; Nu, to take an oath.
OA, to beget.
OMI, a house.
ORI-AUP, a saviour, deliverer.
PIRIKU, the Kaflir tribes. Cf. Peleg (Heb.},
Pulug (Ass.), Bolg, Irish, the Belgre, and
Bulga.rs.
.
QABAP, an ascent.
QAP, a river.
Q'AP, one portion,
QKHAIQKHAI1 to darken,
QKHAM1 to fight,
QKHOUQKHou, to madden, enrage.
QKHUP, a lord or master.
QKUA, to crack a whip.
QNAI, to blow.
QQAMQQAM, to humble.
QUABAs, rhinoceros.
QuAGU, opposite to.
SA, to rest.
SAP, rest.
SAu, to keep, save.
SOMI, a shadow, shade.
SoRo, to sow.
SUBU, light, to lighten.
TOROP, war.
TwA, to end, finish.
V ABA, a burst.
VKA, to go in, enter.
XAIP1 time,'
XAN, to dwell, inhabit.
XEIGHA, to be angry.
XHAS, the womb.
XHOUOMI, a prison.
XKA, to wrap round the neck.
XKAI, to chew.
XKHABA, again.
XKHou, to seize, take captive.
XKUA, to dawn,
XNAM, to embrace.
XuM, to sleep.
ZEP, a day.

EGYPT.
EGYPTIAN,

NABUI, fire; NUB, gold; NAHP, emission

of light.
.
NAM, speech, utterance, discourse, converse,
accompany.
NAMs, vase with a tongue.
NAHP, emit light,
~u, a type, appointed.
A!, beget.
AM, pavilion, house ; KHEM, house.
HAR or AR, the Saviour-son.
P-REKHU, tb,e people of a district, the RAcE.
AP-AP, to mount,
AP, liquid; KEP, inundation.
KEB, one comer.
KAK, darkness, black, night ; AKHEKH,
darkness.
KHEM, to fight.
KHIKHI, to extend, enlarge, elongate,
with rapidity, be quick with arms and
steps.
KHEF, chief.
Kau, whip.
KHENA, blow, puffaway,
KHAMI, lowly, humble,
KHEB, hippGpotamus.
KHAKU, stupid, obstinate, madly opposed.
SA, seat.
SEBA, solace.
SAu, preserve, save.
SEM, likeness.
SART, to sow seed.
UBu; sunrise; s, causative prefix.
TAAR, murder.
.
TuA, slaughter, kill.
PAIF, wind, gust; PAPA, produce, be delivered of a child.
AKA, to enter ; FEKH, to burst open.
KEB or SEB, time.
KHEN, be within.
KHAKHA, mad, obstinate.
As or HAs, the womb.
KHEMI, prison,
KHAKRI, kind of necklace,
KAKA, to eat.
KAB, double, redouble.
KAHAU, to claw, seize.
Kau, light, colour.
NAM, to join.
_
KHEMA 1 dead.
SEP, a time, a tum1 a day.

The following ~pecimen list is taken from the Makua 1ialect, one of
the Eastern group of the Bantu family of languages:MAKUA,
AHANO, concubine.
ATATA, ancestors.
EYo, yes.
IHIPA, a hoe,
IXUKU, Python,
IKWIPI1 fist,
ING'OPE, l!ull and cattle.
1

Handbook

EGYPTIAN.
KHENNU, concubine.
ATTA, father.
lA, yes.
HEB, earlier KHEB, a hoe.
AKHEKH, the Apophis serpent,
KEP, fist.
NEKA, bull, steer, cattle.

of the Makua Language, by Chauncy Maples.

s s

BooK

OF

,MAKqA,
ING'oTo, reptile.
INKALA, crab.
IPIPI, darkness.
IPITU, hippopotamus.
ITELI, nlegend,
KANA, young.
KEKAI, true, perfect.
KIIMO, no.
KuMr, No. ro.
MAHIYE, nrrogance.
MAKUWARE, a particular dance.
MANYI, mother.
MIRAO, girl.
MLUKU, god.
MsHAPWE, monkey.
MTHATHA, hand.
MTu, man.
MTUCHI, shade.
MuNo, a water-jar.
MAMKWELI, a widow.
NAVATA, twin.
NETHI, freedom.
NETHI, a gentleman.
NIPORU, bubble.
NRAMA, check.
0HEVA, bravery.
ONIOKO, hostility.
PAKA, cat.
TARU, No.8.
U CHACHA, cross.
UHUVA, woe.
UKAKA, urge.
UKAKA, to push,
UKOMA, to come to an end and cease.
UKUMI, health, life.
UKUNULA, to unclose, let out.
UKWA, death.
UKWIRI, magic.
ULELA, to nurse, to rear.
UNELA, to drive.
UNETHI, civilization.
UNUKA, smell.
UPARA, fire.
UPUA, to bud.
UTAI, far, apart.
UTHEPIA, to persuade,
UTHONYA, to guide.
UTUKA, tie, fasten, imprison.
UVAVA, jump.
VATHE, out, forth.
VATHI, bottom, floor.
WAPA, secret.
WETA, to walk, go.
WIPA, swell.
WUPA, to create, to shape.
YoTELA, whiteness.

THE

BEGINNINGS.
I!GYPTIAN.

NEKA, the deluding reptile.

KERA, claw.
APAP, to rise up vast as the monster (Akhekh) of the dark.
KHEPT, hippopotamus.
TERUU, a papyrus roll.
HANA, youth.
KHEKH, balance, mason's level.
KHEMA, no, not.
KHEHT, No. ro.
MAAur, in the power of.
MAK, dance.
MEN1, the suckler ~: wet-nurse.
MAR.T, a female re!~~ionship.
REKHI, a pure intelligence, soul or spirit.
KAFI or KAPI, a monkey.
TAT, the hand.
MT, the race, the mate.
TEKA, hide, escape notice.
MuN, a water-jar or vase.
l{HARUI, a widow.
NEB, two, twin.
NNUTI, escaped, out of.
Nu, NUT, NUTER, a divine type.
NEF, breath; URu, water.
REMU, the extent, or limit.
KEFA, force, puissance, potency.
NEKA, provoke, be false, criminal; NAKEN,
slaughter.
PEKH, the cat-headed goddess.
TERUU, a form of No. 8 and name of
Sesennu, the region of the Eight Great
Gods.
KHEKH, the equinox.
HEB, earlier KEB, wail.
KHEKH, whip.
KHEKH, to repulse, repel.
KHEMA, dead, ended.
KHEM, to have power, potency, virile force.
KHANRU, to scatter.
AKH, the dead.
HuKA, magic.
RER, to nurse, dandle, and rear.
N AR, victory, to vanquish.
ENTI or NuTI, existence, being.
ANKHU, a nosegay, living flowers.
AFR, fire.
APU, to open.
UTur, journey afar, be divorced and apart ;
UTAI, solitary, divorced, to go forth.
TEP, tongue.
TENNU, to conduct.
TEKA, bind, tie, fix, attach.
APAP, up, up. .
FET, to disperse; UT, out, go forth.
UATI, Lower Egypt, Goddess of the North.
KEPA, secret, hidden.
KHET or UTA, to go, journey, expedition.
KEP, fermentation, the inundation.
KHEP, to create, toflgure.
HUT, white.

It has been lately asserted by M. Maspero and Professor Sapeto,

that in the speech of some of the negro tribes on the Blue Nile, the
clicks, which were deemed a peculiarity of South African speech, are
detected ; and more than t!tis, that an increase or diminution of the

RooTs IN AFRICA. BEYOND EGYPT.

prevalence of this linguistic feature could be remarked as the traveller
advances towards or from Central Africa. The clicks are not quite
extinct in Upper Egypt, as the name of the Copt when pronounced
properly is CKiBT or CKOOBT. In Egypt they are no longer extant
in uttered speech, but, if the roots of the Egyptian language are to
be found in Africa beyond, there ought to be some record of the
clicking stage in the hieroglyphic signs. As there is. For instance,
the cynocephalic ape of the Upper Senegal is said to utter clicks
which contain a distinct "d "-sound.1 If so, he has advanced
beyond the ancient Egyptians, wlw had no sign for D. The hieroglyphic pyramid TA, however, becomes the Greek"~" (delta), and if we
take the value at T the result is still remarkable, as this ape on the
monuments is the representative of language, speech, utterance, as
the Word or bard of the gods. He represents Taht or Tet, and Tet
means speech, tongue, language, mouth. As Aan, the ape represented
Taht in the northern heaven, and the name signifies speech-speech
of, speech from, or speech to. Thus the Clicking Cynocephalus
personates speech under the two names and forms of T AHT and
AAN. The typical voice or speech then, is represented in the " Click''
stage by the Clicking monkey. The Crane or Ibis was likewise a
type of Taht ; also T is the ideographic T -T or TET ; consonantal
phonetics being reduced ideographs ; and this double T is given
by the Bushmen to the blue Crane in the kind of language especially
devoted to it. They insert a "TT" at the end of the first syllable
of almost every word of the CRANE'S language, 2 and this TT in
Egyptian means speech, tongue, mouth, and language. T represents
one of the chief clicks in the Hottentot dialects, and it can be
shown that this Clic~-prefix in the one language was brought on
and still survives as the T or feminine article "the" in Egyptian.
It is extant in the word "Tser;" this sheds the prefix but retains
the same value .in "Ser," which tends to prove that the T-click still
survives in the Hebrew ~ (Tzer), and Coptic Djanda.
The Hottentot T-KAU is the buffalo. In Egyptian the bull (or
typical male) is the KA.. T'Kui, Hottentot, is Man (homo); in Egyptian
this also is KA.. T'GoOSE (Hot.) is the cow; HES (Eg.) cow; T'NA
(Hot.) man as Vir; T'NAA, the head; NA (Eg.) chief, head; Nu,
male; T'KOA-RA (Hot.) the sun; KHU-RA (Eg.) light of day.
T'AA (Hot.) a hand; A o't AA (Eg.), a hand; T'AIFI (Hot.) the
typical woman; AF, KEF,-the Eve,-(Eg.), Genitrix, the one born
of; T'SAGUH (Hot.) the eye; SAAK (Eg.) the eye-type of the
illuminator. In these and in other instances the Egyptian article Tu
(the) completes the Bushman word, and by dropping the prefix, the
Bushman word b.ecoll_les Egyptian. The Tu article of the one is the Click
of the other. These clicks, for reasons which may be stated hereafter, are amongst the oldest sounds in _language, and possibly the
I

Faidherbe,

Re~1ue

Linguistique, 1875

Bleek, p. 6.

A BooK oF THE BEGINNINGS.

first distinctly conscious imitations of other sounds. The T -click is
manifestly the primitive form of the T or The-sound, and according
to Bleek, the name of the phonetic sign which distinguishes the palatal click made with the tip of the tongue pressed as flat as possible
against the termination of the palate at the gums, and withdrawn
with full force, is "GARA," 1 another name for speech, to speak,
utter, voice, word, which in Egyptian is Kheru. "GARA" describes
speech or utterance by means of the T -click.
Bleek says, "the Bushman word for 'to sleep' seems to be PHKOINYE,
beginning with a combination of dental click, aspirated labial and
guttural tenuis in which three letters are sounded together." 2 If this
complex prefix be. omitted we shall have a word answering to the
Egyptian KHENNU, to alight, lean on, and rest ; and sleep is synonymous with rest. The dropping of the click is apparent in other cases,
as in Q'KHAM, to fight; KHEM (Eg.), to fight; Q'KHOU-Q'KHOU,
for KKU-KHU; Q'KHUP, for KHEF; Q'QAM, for KHAM; X'KHABA,
for KAB; QKHUP (Nam.), a lord and master; KHEF (Eg.), chief;
QQAM (Nam.), to humble; KHAMI (Eg.), humble. So in the Makua
language the "Urn" prefix being dropped MTHATHA, the hand,
becomes TAT in Egyptian; MLUKU, LUKHU; MTUCHI, TUKI; and
MsHAPWE represents KAFI, the monkey.
Certain words retain their primal value and are world-wide types.
The word KHERP (Eg.), for a first formation, a model figure, has been
traced to the name of a county in SHROP-shire, and a quarter of the
world in EUROPE. In Coptic it is represented by SORB, the same as
in the Roman SORBIDUNUM. Another illustration of Kherp is extant
in the English SELVAGE, which is not merely self-edge. Self, the
first person, is a form of KHERP, the chief one, but KHERP also
means to produce linen; and the Selvage is the Kherp-edge, the
woven edge or first formation-the CURB-edge. KERF is an English
name for cloth with the wool left on it ; another first formation.
This name persists in the Soudan and other parts of Africa, and is
applied to the most primitive palisade or rudimentary enclosure for
cattle, as the SERB or SERIBA, which is still a first formation and
model figure of the beginning.
One of the Central African type-names is expressed by " U " ; the
prefix denoting place, just as in Xosa Kaffir it is the prefix denoting
person. The U in such names as Uganda, Ugogo, Usakara or Ujiji,
signifies the country o The Egyptian U, is a sign of land, district,
canton, line, boundary, edge, direction, and also means Me and Mine.
It is a point of departure so primitive that its ideograph is a pullet1
signifying "from the egg," an Egyptian phrase for the beginning.
U sakara, the land or district of Sakara, bears the name of the
oldest Egyptian pyramid known. Uganda, which is far south, i
l
2

B!eek, Reynard the Fox in South Africa, p. 55

Bleek, Bushman Folklore~

ROOTS IN AFRICA BEYOND EGYPT.

the country of Ganda answering to KHENTA (Eg.), the name of
the south.
In Egyptian TUN means to divide and separate in two halves ; KA
is the thing, person, or type. In Xosa Kaffir the wall that divides is
called a DONGA; the fence or hedge is called a TANGO. In Zulu the
DoNGA is a cutting or division in the land. The thigh which is one
of two, the divided part of the body, is likewise T ANGA in Zulu ;
TUNGI, in Musentando; DONGO, in Fulah; DANGO, in Kano; and
TANKE, in Wolof. The dividing one is the frog, as TONGO, in Tiwi;
TUNGUA, in Dsuku. Ten, for the division, is also a number 10 in
Egyptian as in English, for the two hands, the tithe, and the ten of
Ten Kat. This in the form ofT AN is the hame for number ten in the
Vei; Kono, Mandingo, Toronka, Kankanka, Bambarra, Kabunga,
Dsalunka, and other dialects. In the Makua language, the division
is marked in THANU for number five, or one of two hands, and by
Tani, number five, in Fan; Tanos in Malemba.
The chief type-name in Africa for palm-oil is MAS in the Kanyika,
MAS, N'goala and Lubalo ; M ASI, Basunde; MASI, Kasands ; MAZI,
Nyombe; MAZI, Congo; MEZEIE, Goali; MOSOA, Murundo; and in
Egyptian MAS means to anoint ; in Hebrew MASHACH is to anoint and
the name for anointed. MAS in Egyptian applies to anointing, painting, and dyeing. MEST (Eg.) is colour for eyes, the black Mestem,
Kohl, or Stibium, made use of for painting the eyes. This was produced from the condensed smoke of incense. So the Maori KAURI,
used for tattooing, is made of soot from burnt resin, obtained from the
KAURI (Damanara Australis) tree, and KAURUKI is the name of
smoke. In Swahili MASIZI is soot, and MOSHI smoke; the one being
derived from the other. This Mas is an African type-name for smoke,
as in the Kanyika, MUIS: Matatan, MOES; Basunde, MUISI; Meto,
MoiSI; Musentando, Murz; Kabenda, MUIZI; and others.
In Egyptian, the BAB is a hole, cavern, or pit; Talmudic BIB for
the hollow, the pit; BEABH, Gaelic, for the grave, and in Tiwi, BEBO ;
in Melon, BABISI is the hell. BABA (Eg.), the beast, is an epithet of
the Typhonian devil; the APAP is the Satanic monster and adversary
of souls. In Swahili, PEPO is an evil spirit ; BIBI, Eregba, is bad ;
EBEB, Eafen, bad ; EBIBI, Mbofon, bad ; ABABA, Bambarra, is to
terrify, and BEBON, Ashanti, means guilty.
The ass was a type of Baba, or Sut-Typhon, and in the Fulah language the ass is BABBA.
An APER in the hieroglyphics is a preparer of bows, and Aper,
to equip, has the quiver-case for determinative. In the Papiah
language Aper signifies war, and the word has earlier forms in
Kefir (Haussa), a bow; Kepora (Landoma), a quiver; and Gbaru
(Boka), a quiver. The accented a preserves the sign of the original
consonant.
:P1,1~ is lik:ewise an Egyptian na1lle f()r the !;low. In Babuma the bow

----

--- -

' - -

--- ------------.. -~~

A BooK oF THE BEGINNINGs.

is the BOTA; and BUTA in Koro, Utere, Mutsaya, Musentandu, and
other dialects.
KHERSHET (Eg.) is a name of war-arrows, and also of the quiver.
Shet denotes the arrow. The KURU, in Bornu; KORO, in Kisi;
KORI, in Kimdin ; EKIRI, in Egbele ; EHERI, in Sobo, is the quiver.
AKAU is an Egyptian name of the axe; this weapon is Aike in
Oworo ; AGA, Opanda ; AKE, Yoruba; IKA, Eregba.
KAR, or KHER (Eg.), is war. This is KARE, Wolof; KURE, Gadsaga;
GERE, Mano ; GEREI, Kise-Kise ; OKORI, Egbele; 0KORU, Bini;
KELE, Mandingo, Bambarra, Kono, and Kankanka; KELO, Kabunga ;
Kala, Galla; GALE, Solima; GULU, Gio; YoRu, Legba and Kaure;
HERA, Buduma; HARE, Salum. This type-name for war is the same
as kill, and Kar (Eg.), t:_11eans to kill; the Kheri being the fallen victim,
or one bound for the slaughter.
Another type-name for war is found in EKo, Ashanti; EKU, Nupe;
IKU, Basa; OGE, Abadsa; OGEASA,.Basa; OGO, Isoama; OGU, Aku,
and fifteen other dialects; OKU, Kupa; OKUE, Ihewe; Y AIKJ,
Haussa; Y AKI, Kadzina; AGIASA, Kamuku; UKIWA, (Swahili), desolation. In Egyptian UKA signifies to rob. Thus two type-words
deposited in the hieroglyphics ac: KAR and UKA show that primitive
warfare was simple murder and robbery.
Stanley describes the muster for an attack on his party, and says the
enemy" came on boasting, Meat! meat! we shall have meat to-day;
we shall have plenty of meat! BO-BO-BO-BO BO-BO-BO-BO-OOH! "; 1
Buu is the Egyptian boast, and Bu-Bu, BA-BA, or Bo-Bo, signifies
,
boasting.
In another"' instance 'the cries of the battle onset were " OoHHlJ-HU OOH-HU OOH-HU-HU." In Egyptian '.' UA-UA" means hurl
yourselves on them! and " HU-HU-HU-HU" reads strike ! drive!
seize I pluck !
Again, Stanleiwrites :-" Tippu Tib, before our departure, had hired
to me two young men of Ukusu-cannibals-as interpreters. These
were now instructed to cry out the word SENNENNEH, 'Peace,' and to
say that we were friends." The "pathetic bleatings" described by
the traveller may derive a touch of additional pathos from the meaning of " Sen-nen-neh" in Egyptian. According to Stanley, the word
made the most earnest proclamation and protestation that the new
comers were men of peace. In Egyptian SEN means blood; NEN is
the negative and prohibitive No; NEH is to vow, request, pray.
"SEN-NEN-NEH" is good Egyptian for" We vow and swear that we
are not men of blood," or, more literally " No blood ! we entreat you ! "
"WAKE, WAKE, WAKY, HUH, HUH," ending with clapping of hands,
is a greeting accompanying what Stanley calls a " most tedious
ceremony" of welcome at Uvinza. If we may read the words by
Egyptian, they indicate the hailing, addressing, and invoking, as at a
1

Vol. ii. p.

201,

Dark Continent.

-,

RooTs IN AFRICA BEYOND EGYPT.

festival of rejoicing. UAK, or UAKA (Eg.) is some kind of festival,
or rejoicing; " HAIU," means Ah, oh, hail, address, invoke, and HUH
is to seek, search, wander (to sunshine), which would particularly
apply to the greeting of the travellers. Hu (Eg.) also means white.
Another exclamation of the natives at sight of White-skins was
" W A-A-A-A-A-ANTU." W A is a prefix to denote persons, they, the
people of a place, answering to UI (Eg.), for they, them. ANTU (Eg.)
denotes a bright, light, sun-like colour. In Kaffir, ANDU signifies for
the first time. ANDULELA is the name of a particular bright star
which appears at the end of autumn. These travellers were the
W A-ANTU in both senses. HANTU, in the Mintira (Micronesian)
language, means a Spirit.
In KIVO, and other places, the intoxicating juice known to Europeans as PALM TODDY is called " ZOGGA."
SEKH (Eg.) is drink, and KHU is spirit; SEKHKHU would be drink
with spirit in it, the English Sack. Sekhu (Eg.) is spirit in another
sense; it means the illuminating and inspiring spirit, from SAKHU, to
illumine, influence, inspire, excite mentally. Sakhu likewise denotes
fermentation ; Sakhu-hut is fermented bread.
This name for drink and divinity is represented by the goddess
SEKHET, who is the Deess of drinking. The inner Africans were also
beyond the alcoholic stage of spirit, and had their divine mental
illuminator, under the same name.
The divinity, or god, is designated S UGE in the Susu dialect; SOKO
in N upe; SOKOA in Esitako ; SOGEI in Kise-Kise; SOKWO in N ufi;
TSOKA in Marawi ; TSHUKA in Ibu. Sekhet is the feminine for~ of
the same word.
Egyptian may help us to a meaning for the name of the half-humanlooking SoKO.
.
SEKHA (Eg.) is to represent, depict, paint, pourtray, make a
picture. The SEKHA, personified, would be the portrait or likeness.
Sekab is to reflect and duplicate the image ; and as the SOKO is
so like the human type, that the imitation-the ape-sometimes runs
close to the later development, there is nothing more likely than
that the name is derived from SEKHA, and means the animal of the
recognized likeness. The SOKO being a menstruating ape, the likeness
to the human creature would increase the similitude. SHOKA, in
Swahili, is the woman's word for menstruation. Ts'KI, in Japanese, is
the monthly period, and SEKHA (Eg.) is the flood.
SECK in Sacramento Indian is blood. This was the first form ot
SucK in symbolism. It was also the earliest ink or paint of the
writer. Hence the menstruating ape was made the image of the Word.
SEKHA (Eg.) means to paint, write, memorize, and remember. The
monkey, Udumu (Ass.), is named in relation to blood as an earlier
Adam, the feminine Atum or Dam.
SAMI-SAMI, the name for red beads, corresponds to the Egyptian

A BooK OF THE BEGINNINGS.

SAM, for a representative sign. SEM-SEM means Genesis : '' Great is
the mystery of Sem-Sem," 1 and the first form of that mystery we
shall find was the red source, represented by the red, the lower crown.
SEM is an Egyptian name for myths and symbolical representations,
and in the Oji language of West Africa the spider myths are called
ANANSE-SEM; ANANSE being the spider, and SEM a fable. 2
"TARA-TARA" Stanley gives once as paper, and once as a mirror.
"Our people saw you yesterday make marks on some TARA-TARA."
But the TARA-TARA was written on; ergo, it was writing-paper. The
note-book, pronounced fetish, 8 was so on account of the marks or
writing. TERU (Eg.) signifies drawing and colours, with the reed pen.
The TERUU is a roll of papyrus, and as a plural the word is equivalent
to TERU-TERU. Paper, like the mirror, is a reflector of the image!
TERU (Eg.) also means to invoke, adore, rub or drive .away, in relation to charms, spells, or incantations.
There is a set of figures used in Africa called GOBAR, as the name
is rendered by the Arabs whose traditions affirm that " GOBAR," the
name of these figures, means dust, from the fact that they were introduced by an Indian who made use of a table covered with fine dust
for the purpose of cyphering.4 But the primitive figurer here meant
is KHEPR, whose name signifies the former, or figurer, who made his
figure, or shaped his ball, out of the dust of the earth.
The first figure ever made was a circle, which to this day bears the
name of Khepr, as a cypher, synonymous with tHe French CHIFFRES,
for figures. The cypher, as primordial figure, still gives the crowning
value to all the rest. Khepr and shaper are identical, and Khepr,
who shaped the first figure in rolling up his ball with the seed within,
was adopted as the figurer. Figures are types, and Khepui (Eg.)
denotes types. These had various forms, but the earliest type or
figure, the cypher, was shaped in the reckoning by QUIPU, or tying
knots in a cord as a mode of cyphering. The Quipu bears the name
of Khep (Eg.), to form or figure. The cord in Egyptian is KHABU.
Kheb, the goddess of the north, who carries the knotted cord or
noose in her hand, as the figure of her period, her QUIPU, is the still
earlier cypherer, as the maker of the first circle and cycle of time in
heaven. There was also a lunar form of Khepr.
The Mantis, the most prominent figure in Bushman mythology, is
charged with putting evil thoughts into the sides of men's throats,
where the Bushmen are said to place the mind (qy. as organ of
utterance?). The prop~r name of the Mantis is T'KAGGEN. 6 It
may bear on this that KHEKH (Eg.) is a name for the throat; the
gullet, the place of utterance, in the guttural stage of language. The
Dutch render the T'KAGGEN by the devil, and he is accredited by
1

8
5

2 Riis, Vocabulary of the Oji La1:guage, Basle, 1854.

Rit. ch. xvii.
4 Max Miiller, Chips, v. 2, p. 292.
Vol. ii. p. 385.
Bleek, Bushman Folk-lore.

RooTs IN AFRICA BEYOND EGYPT.

the native mind with the works of darkness. KAK (Eg.) is darkness;
the Akhekh was the old dragon of darkness, and KAK is the god of
darkness. As a type the Mantis of the Bushmen equates with the
Khepr (beetle) of Egypt ; and the divinity which it represents, called
TOUQUOA by Kolben, a little crooked-legged, crabbed, inferior
captain, answers perfectly to Khepr-Ptah, or Ptah-Sekari.
Peter Kolben has related how the Cape Hottentots regarded the
Mantis fausta. He says that if one should chance to visit a kraal,
it was looked on as the descent of the Divinity among them, and the
man or woman on whom it alighted was overshadowed by the divine
presence, to be considered sacred for ever after. The fattest ox of the
kraal was killed as a thankoffering, and the caul of the animal,
powdered with Bukhu, was twisted into a rope, and put on like a
collar, to be worn till it rotted off.1
Entrails were a primitive kind of GREE-GREE. The twisting of
the hog-pudding and sausage had the same significance. Hence
the white pudding of Easter, and the black-(blood)-pudding of
Michaelmas; and the symbolic sausages still preserved in the pantomime of Christmas.
The beetle, in Egypt, represented the maker of the circle, which
was imitated by the twisted caul. In the Ritual 2 the beetle Khepr is
designated the "twister of the horns " ; that is, the curver into a
circular shape, the earliest beetle being emblematic of the moon.
It also denoted generation, or an only-begotten; the scarabceus being
typically a creature self-produced, and therefore a symbol of the
self-begotten god. 3
In Whydah, if one of the snakes, which are kept in the temple
called the serpent's house, and permitted to leave at will, should, in
its wanderings, chance to touch a child, the priests immediately
demand the child of its parents, to be brought up as an initiate in
the mysteries. 4 This is a type to be read hieroglyphically. The
serpent which became a phonetic Twas an ideographic Tet. Tet not
only denotes the tongue, mouth, language, and to tell ; the word also
signifies unction, to anoint. Taht personified was the tongue, the
teller, the anointer of the gods. But in Whydah the TET, as teller
or foreteller, was the snake itself, the living ideograph, which was
afterwards drawn as a pictograph to express the same idea.
In the hieroglyphics the ostrich-feather is the sign of truth in its dual
aspect ; this has many illustrations. One of these was light and
shade, the eternal transformation. It was worn by Ma, whose Two
Truths applied to day and night, this life and the next. Now the
Bushmen have a myth of the revivai of a dead ostrich by means of
one of its own feathers. A male ostrich is killed and carried home
by a Bushman. One of its feathers, stained with blood, floats on a
2 Ch. xciii.
1 Astley's Collec. of Voy. and Tmv. iii. 366.
4 Skertchley, Dahomey, p. 56.
3 Hor-Apollo, Bk. i. 10.

A BooK oF THE BEGINNINGS.

gentle wind, and falls into the water, where it gradually becomes a
young ostrich. This is compared by the natives to the renewal of
the moon. All other mortal things, except the moon and the male
ostrich, die outright; these two revive again. 1 These are the Two
Truths of Egypt, typified in both instances by the ostrich-feather.
Hor-Apollo says the sign was adopted because the wing-feathers of
this bird are equal on every side. 2 The feather was probably first of
all a symbol of the Two Truths of light and shade in the equatorial
land of equal day and dark.
In Dahome the rainbow is the heavenly snake that makes the BOBO
beads ; 3 and Bunu in Egyptian is the name for beads, especially the
symbolical beads of the collar worn by the gestator Neith, who was
sometimes represented not by, but as a rainbow. The heavenly snake
or rainbow is named DANH (Dahome), and TAHN is the Egyptian
name for crystal and material used in making glass or other reflecting
substances which typified the eye of Horus,.and the mother-mirror.
The African "HONGA ''is looked upon by travellers as mere tax
or tribute. But if the word be read by Egyptian it is of greater
interest. ANKHA means a covenant on oath ; Ankh is life, the sign
is the cross of life, the covenant of the Ankh is equivalent to swearing
"by my life" on the cross.
The Maori HONGI is the salute by touching each other's noses,
and smelling and sniffing, a more primit:ve mode of making the
covenant, identical with that of the animals. The Honga is also
called Muhonga; and Ma~ (Eg.) means to come, approach, offer gifts.
MHU is to please, satisfy, fulfil.
In Egypt the king was the Ankh (or Ank), the living and everliving ; it being a theory that the king never died, but only transformed.
Father Merolla describes the high priest or supreme pontiff of Congo
as the GANGA Chilerne, who is reputed to be the god of the earth.
He was a form of the ever-living one, who was able in death to confer
his character on another chosen for the purpose. He boasted, says
the father, that his body was not capable of suffering natural death,
and to prove this, when he found his end approaching he called for
the one of his disciples who was intended to succeed him, and pretended to communicate to him his great power; and afterwards, in
public, where this tragedy was enacted, he commanded his attendants
to tie a halter about his neck, and strangle him there'with. The reason
for this being done in public was to make known the.successor ordained
by the last breath of the predecessor. The halter or noose is an
ideographic ANKH.
The Basutos hold a kind of parliament, in a court formed by a
circle of rushes and boughs, in which public affairs are discussed, and
justice is administered; it is designated the KHOTTA) and the chief
councillors of the king bear the honorary title of men of the
1

Bleek, pp. I 3- I 4

B. ii. 118.

a Burton, Dahome, vol. ii. I48 ..

RooTs IN AFRICA BEYOND EGYPT.

KHOTTA; an appellation signifying the men of the court,l The
Egyptian KHET was a minister, and T A is the throne. Also KHETF
means an accuser, and T A is the magistrate or judge.
At the court of Uganda the warrior chiefs were received by the
king with a pot of test-beer. The emperor says, " Drink if thou
darest ! " The chief turns to the gathered warriors and cries aloud,
"TEKEH." "TEKEH " is then shouted in response by the multitude.
Being tested or weighed in this manner and found TEKEH, the
warrior drinks. Stanley renders TEKEH by "WORTHY"-" Am I
WORTHY? " and "Thou art WORTHY!" 2
In the hieroglyphics TEKHU means weight or weighing, and a supply
of liquid ; drink or drunk. Theword TEKHU also signifies full, _and
it is the name of Tekh for the god of the moon at full. The TEKHU
. was a vase which corresponded to the needle of the Egyptian balance,
used for measuring weights. This TEKH, for weight or weighing, is
the r~ot of the Hebrew f;,pJ:I, 3 for weighed; the weighing, as testing,
being equivalent to the Uganda TEKEH, where the mode of measur7
ing or weighing includes the TEKH of the full cup, which is used as
the means of testing and weighing. These warrior chiefs of Uganda
were a kind of king's THEGNS, or Thanes.
The name of the Kaffir can be traced a little farther than the root
Kaf. For example, KMir is a name for the darkness of night in the old
Arabian poets. The accent shows the vowel to be a reduced consonant, and the full form is found in KAK (Eg. ), for darkness, blackness, shadow, and night. The Kaffir, then, is the Kakfar; in
Egyptian, he, him, or it (f) who is created (ar) black (Kak). We do
not anywhere reach the origines in the phonetic stage of language.
The ideographic signs show that the phonetic K was an ideographic
KK ; N was NN ; M was MM ; R was RR; T was TT ; P was PP ; and
Kak; Nun, Mem, Rer, Tet, and Pep deposited the syllabics K~. Nu,
Mu, Ru, Tfi, Pfi (in the process of evolving the vowel-sound from the
consonant), and finally the phonetics K, N, M, R, T, and P. These
origines, however, must be reserved for a section on the "TYPOLOGY
OF SOUNDs.''
Beyond the root KAF then, there is a KAKF, which in Egyptian
would read the black person or thing, and show the KAfruti were
the black race, as the KAf is the black monkey; and QUAIQUA is a
. self-given name of the Hottentots. CHIKOKHE is the title of a little
black image used as a fetish figure at Loango. KHE (Eg.) denotes
a spirit, and KAK is black. Kak was the black god, the sun of
the underworld.
QUAIQUA may possibly represent another meaning than Kak, for
b1ack,~darkness, and the name of the sun of night.
KAKA (Eg.) is
the tongue of the god H u, and the tongue is a type of speech.
1

Casalis,

I 24-

Stanley, Tkrougk tke Dark Continent, v. i. 392.

3 T'qal, Dan. v. 25.

"''

----;hi(

A BooK OF THE BEGINNINGS.

KAKA (Eg.) is to cackle: KHAK, in Amoy', is the clearing of the
throat by expectorating. KA-KA (Eg.) is a duplicative form of KA,
to call, cry, say, and therefore finally to speak. The. QUAIQUA
may have named themselves as the speakers, or, a~ we might say,
and as Egyptian says, the CACKLERS. The KOOKAS of India
derive their name from a peculiar sound which they make with their
mouths. They likewise are a kind of KAK-urs, or Cacklers, who
still preserve this sign of the Clickers. The CAQUEUX and CAGOTS
of France possibly retain their names from this origin. In Magyar
the dumb are called KuKA. KHEKH (Eg.), the gullet, QUACK and
CouGH (Eng.), and QUAKLE (Danish), illustrate the status of the
QUAQUA, as the mere QUACKS and pretenders of speech.
Hor-Apollo tells us that speech was symboled by a tongue and
a hand beneath, the principal' sign of language bei~g the tongue
the secondary the hand.1 In such hieroglyphics we have a visible
deposit of the remotest past. The tongue and hand have been
found as the symbols of Har, the Messiah, Word, or Logos. The
ancient genitrix Typhon was the first tongue-type of the WORD;
the ape (Kafi or Shu) was the hand, the earliest scribe ; KAF
being a name of the hand. TET (Eg.) is the name of both tongue
and hand ; and tongue and hand, in the Bushman-Hottentot language, are T'INN-T' AA, which, with prefix and terminal, would
become HO-TINN-TAA-T. It is not unlikely, therefore, that the
Hottentot name was derived by the early settlers from the native
names for tongue and hand, the types of language in the early stage
of click and gesture speech. "TT " denotes the especial language of
.the Blue Crane ; "TET" is speech in Xosa and Zulu Kaffir; TETI is
the speaker, who, .under the same name in Egyptian, would be the
stammerer or clicker with the tongue.
The name HOTTENTOT is thought to be a coinage of the Dutch
to express the clicking; and the word HOTTENTOTISM has been
adopted as a medical term for one of the varieties of stammering.
In Egyptian " Tet " is speech, language, and tongue ; TETi means
to stammer. The earliest language, or "Tet," with the tongue,
would be that of the clicks, and the fact seems to be registered by
the tet or "tt " of the Blue Crane, and the clicking cynocephalus,
the personified Tet of language in the earliest phase.
The present writer heard a clicking Kaffir at Sir James Simpson's,
in Edinburgh, who was able, according to his own account, to converse in clicks alone. If the Hottentot be named as the utterer of
pre-verbal language, we se~ how the title of Hottentotism would be
derived and applied to some particular form of impediment or nondevelopment of faculty.
HAUT-EN-TET, in Egyptian, would denote those who were first of
speech. This, on the way from the ape, the still earlier type of the
B. i. 27 .

RooTs IN AFRICA BEYOND EGYPT.

clicker, would become a title of distinction. The " Speakers" is a
primordial name. The people of LISANU, tongue, language, speech,
was a title in Sumir. The Basques call themselves " those who have
speech." The TUNGRI, QUADI, and LELEGES are the Speakers, or
those who have a tongue. This is primitive naming, which does not
depend on the later differences between one language and another.
It implies the languageless or mouthless beings in the background,
who bequeathed a type-name for the barbarians and savages as the
"speechless" and "tongueless" people of later times. For instance,
it is observable that T AMME or TAMMA is "the tongue" in several
Hottentot dialects ; DEMO, in Tumu (Gabun) ; DEMI, Kisama ;
TIMI, Fertit; and that one meaning of Tern (Eg.) is the mouthless
and dumb, as the TEM or created people were (figuratively) in the
earlier time. TEM (Eg.) is a type-word for the race of created
persons,-the same word as Atum or Adam the Red. But the Red
was not the created race, because it was developed from the black
race. It was urged on a previous page that the lEthiopic RUTEM
is the earlier form of REMA for the aborigines ; Coptic R6MI, men. In
like manner NETEM abrades into NEM, and SUTEM into SEM; Sutem,
the antecedent form of Sem, hearing, being shown by the ear, which
is an ideograph of" Sut " and "At" ; and -this ear is missing from the
phonetics of the word Sem, and has to be added by the determinative.
The value of RU-TEM is that it names the TEM, the created people
who have found a mouth or language. Ru (Eg.) is mouth, discourse, or utterance. The antithesis of this is shown by TEM, the
name of the created persons, also meaning the dumb, the mouthless
people, i.e. the tongueless or languageless, as the clickers would
be considered by those who had advanced a stage. These, then, are
the RUTEM of the lEthiopic inscription ; the created people who have
found a tongue. ROTUMA is the name of a Polynesian language.
RUTUM is the type-name for tongue in the African languages,
where, however, the L represents the R. The Tongue or a Tongue is
ARDIM in Runda ; LUDIMI, Basunde; LUDIM, Kanyika; LUDIMI,
Musentando; LUDIMI, Nyombe; LATHEM, in Bakele.
The wearing-down of Rutem into Rema, previously asserted, can
be shown in the African dialects. Ludimi abrades into Limi for
tongue; LIMI, Lubalo ; LIMI, Kasange; LEMI, Songo; LIMI, Ntere;
LAMMI, W anika ; LAMEI, Wolof; LIMELIMA, Bullom ; EREM Sobo;
OLEMI, Egbele; ULIMI, S}Vahili; LELIM, Babum; OULEME, Mpongwe;
LILIM, Mutsaya; LELIMI, Undaza; LAWEM, Nkele; LELIMI,
Mbamba; RAMEZ, Timmani; TELAM, Kanuri; TELAM, Munio;
LAMBA, Gurma ; ESUROMA, Keamba ; DERIM, Mfut ; TEKEREMA,
Ashanti; PULEMA Padsade. These languages are all African. 1
1 This and other names for tongue passed out of Africa as N ALEM, tongue,
Ostiak; NELMA1 Vogul; ELMYE1 Tsheremis j LIMTSI, Akush; RAMARE, Arago;
RAMARE1 .Papuan.
.
Also, RAs is tongue in Egyptian, and LISI, Pika ; Lusu, Karekare ; MILASO,

BooK

OF THE BEGINNINGs.

The relationship of tongue and nativity is, of course, most inti:

mate, and this type-name for 'tongue, in the abraded form of Rema,
Egyptian, means the natives, the indigenous, the aborigines. In
this stage we have the Romany, Rumanyo, Ramusi, Lamut, Lampong, Limbu, -and other languages or tongues. The Tern (Eg.) are
the created races of mankind, not the descendants; and the name is
extant in the Damara tribes. Two of these are known as the
Damup. Read as Egyptian, Tem-Ap signifies created first-the race
first created. Two tribes ot the Damup live on the hills and in a
valley, or on. the drainage of a lake. The hill-men are called the
GHOU-DAMUP. And in Egyptian KHU is the hill, or height, on the
horizon.
There is a tribe of Bushmen proper known as the Kubabees; these
likewise belong to the Damup (or Damara) land. In Egyptian
KABEB means the source. Khab is Born of, and Ap is the first
ancestor. The process of wearing down from Kubab to Ab or Ap is
apparent in the Hottentot names of KAAB, SAAB, and SAP, which
they apply to themselves. In Namaqua XAIP, for time, is earlier
than Seb (Eg.), Time. The Sap are the earlier Kab, still earlier Kaf
(Kaffir), or Kubabees. Now Seb or Kheb (Eg.) is called KAK-ur,'
the CACKLER, as the great KAK, under the type of the goose.
The Hottentots identify the baboons with a tribe of the AmaFENE
people, or Apemen, also called the Amatusi, who became apes through
fastening pick-handles to their bodies, and these turned into tails.
Ama denotes the men, in Kaffir. Fene, the baboon, in Xosa and
Zulu, represents the Egyptian AAN, earlier FEN, w4ence BEN, the
ape. Thus the Ape-men, in Kaffir, are the monkey-men in Egyptian,
named in the image of the Hen, Fen, or Aan, the dog-headed ape, or
clicking cynocephalus. FANI (Kaffir) means resemblances, things
that resemble each other, which shows the Ama-fene are the apelike. This ape was a type of the Typhonian Kefa, as her portraits
prove, and of Shu (Kafi), after whose image the Ama-fene are
named. In the second stage the Fen or Ben, as the Aan or Aani,
gives its name to the Ainos of Yesso, who are ape-like in their hairiness. The Ainos are mothered and fathered by the Great Bear and
Dog or Sut-Typhon. The bear is their chief divinity. They kill it,
but, in dissecting, make elaborate obeisances and deprecatory salutations.1 They place its head outside their habitations, as a protection
from misfortunes. Their first human being was a woman who dwelt
alone on an island, where she was visited by a dog, who was the
Kaffa: MELASI, Gafat; LASHON, Hebrew; LISANU, Assyrian; LISHAN, Arabic;
LESHONO, Syriac.
Again, TEP and TET are both tongue in Egyptian, which shows the wearing
down from Tepht, and the tongue is Duvr, inBrahui; DUVA, Singhalese; ToPONo,
Yarura; TOPE, Purus; TUPE, Coropo; TAFOD, Welsh; TAVAT, Cornish; TEOD,
Breton.
1 W. M. Wood, Tr. Eth. Soc. vol. iv. p. 36.

RooTs IN AFRICA BEYOND EGYPT.

father of the wild hairy Ainos.1 The dog, or jackal, was a type of Sut;
the dog-headed AAN, a type of Shu;. but An up is also a name of Sut,
and the dog and bear are Sut-Typhon. It is assumed that the name
of the Bosjesmans, or Bushmen, merely denotes the men of the bush.
But it is far more likely to be a native name. BESI, or BESISH (Eg.),
means nomads or Wanderers, and PES-SH is to range and extend.2
BACA, or BACISA (in X. Kaffir), is likewise applied to homeless wanderers. If native, it may be the name of the BETSH, or BESHT (Eg.),
applied to the Eight Great Gods of the first time, who were born of
Chaos; a parallel to the Carib women calling upon the ScHEMUN
(SMEN) as the spirits. PITTJO is the Lap name of the bitch ; PETZ
the Swabian name of the bear, and the Party of the Betsh (Eg.), the
children of Inertness, Revolt, and Hostility, were the Eight of the

Bear and Sut.

PETSHEI is No.8 in Pujuni, and PASHT in Deer. The word for
eight, in many languages, identifies that number with Taht, as.THAT
in Thounglhu ; Thata, Angami ; TETE, Albanian; TITA, Appa and
others ; Taht having been the eighth as lunar manifester of the
seven. Sut was still earlier, and his name supplied the type-word
for No. 8 in various languages. Even Sut-ANUSH appears in the
ANSH for No. 8 in Kashkari and Arniya; and Bc;u-Sut in the Ingash
and Tshetsli BAR, and the Sasak BALU, for No. 8.
The earliest Put company of the Egyptian gods was not the Nine,
but the Eight Great Gods. Api(ta) is found with the meaning of
No. 8; and API is the first, the head and chief.3 To this beginning
we can trace the English FAT for eight bushels-; PAT, in Cantonese,
. for eight; PET, in Laos, Ahom, Khamti, and Siamese, for No.8; and
in Xosa Kaffir, Si-boso is eight, Bozo being the type-word for eight or
the eighth. The Bozo, or Betsh, would derive from the eight, i.e. from
Sut-Typhon, and thi~ origin would supply a root for the BETJA or
BISHARI, the BEDJAS described by Burckhardt; the BASHI, the BUSHmen, and others, who may be considered as belonging to the first
BATCH of people. The BEETJUAN dialect is akin to th!= Bosjesman,
and retains in its name the Egyptian BETSH or BESHT.
ln a letter sent by Bishop Callaway to the Academy periodical, the
writer says he has been" much interested in examining some drawings
made from those in Bushmen caves; among them were some amusing
pictures of contests between the pigmy Bushmen and the gigantic
Kaffirs, the latter being represented always as disproportioned, stupid
giants, and getting the worst of it, like the giants in '.Jack the Giantkiller tales. But what interested me more was the existence of
what no doubt are mystical symbols of an old religion-a rayed sun,
a crescent, a sun and crescent in conjunction, a cup in a circle, and an
EIGHT-RAYED CIRCLE." The eight-rayed Circle is that of the NNU
1 Bonwick, Daily Life {If the Tasma?Zians, f 229.
2

Cf. Besishti, Champ. N. D. 429.

VOL. II.

Rossellini, Mon. da C. 43
T T

A BooK oF THE BEGINNINGS.

and the BETSH, the eight gods of Smen who were in the time of
Chaos. The sun and crescent may be seen on the head of Khunsu,
the soli-lunar child who slew the giants as the piercerof the proud,
in what was probably the original of the battle between the pigmy
Bushman and the giant Kaffir.
This beginning with the eight or the seven-one of the Great Bear
and Dog-Star, the earliest of the origines which survived even in the
Seven Sleepers of the cave at Ephesus and their Dog, was extant with
the North American Indians in the shape of the eight ancestors
assigned to all men by the Pawnees, Ottoes, and others. The
Iroquois, when leagued together in the most perfect state of their
organization, had eight totems at the head of eight classes of warriors
and hunters, and the descent of chiefs was in the female line.1
The Californian Indian tribes, near the Trinity River, relate that
when their ancestors came down from the north:.west they quarrelled
with the great divinity worshipped there, who handed them over to
the powers of evil or devils. 2 The first of these devils is OMAHA, who
possesses the shape of a GRIZZLY BEAR. The second is MAKALAY, a
fiend with a horn like a unicorn.
Now the goddess of the Great Bear, in Egypt, was dethroned, and
. became the evil Typhon or devil, and in the " Magic Papyrus " the
crocodile MAKAI is the son of Typhon; the single horn, the unicorn,
being a type of Typhon or Sut. Typhon, as Great Bear, was superseded by the lunar and solar deities, the change being marked by the
migration out of the mythical Egypt, or the seven caves of the
Sunken Atlantis in the American traditions, and the Mangaian
SAVAIKI of the Seven Isles.
The coast-dwellers of Northern California tell of a mysterious people,
called the Hohgates, to whom they ascribe an immense mound of
mussel-shells and bones still existing on the table-land of Point St.
George, near Crescent City. These Hohgates are said to have come
to the place seven in number, in one boat; and now they are the.seven
stars in heaven, that all men know of; their boat having been one day
caught up into the vast, to swim the upper sea, and these seven stars
are the seven Hohgates that once lived where they built the great shellbed near Crescent City.8 In this legend the typical number is Seven, as
with the seven great gods of Assyria, to whom ASSUR, the greatest, was
the eighth, and the Seven origins or Eundas of the Damaras. The
mound-builders are analogous to the builders of the Babels and towers
of the seven stages, and the seven Hohgates repeat the seven en circlers
of the pole-star in the Great Bear. The name of the Hohgates read
by Egyptian means the circle-builders or mound-makers. Heh is the
circle, the emblem of the lEon, Age, Eternal. KET means to build
circle-wise. The Hohgates or Hehketi were the circle and moundbuilders, who, in Britain, "lifted the stone of the Ketti.'
1

Schoolcraft, v. 73, note.

Bancroft, iii. 176,

Ib. iii.

177.

-- --

RooTs I'N AFRICA BEYOND EGYPT.

-- - -

,643

It has been shown how the north is the region of the great mother,
as goddess of the Great Bear ; and how that quarter was considered the
hinder-part, and the south the front. When these came to be considered as the male and female, Sut, the son (also the phallus), typified
the south or the front, and the mother Typhon the north or the hinder
pe~:rt. This imagery is still sacredly preserved in the custom of the
Bongos, who bury their dead facing the north and south ; the females
having their faces turned towards the south, and the males towards the
north. These too are children of the Great Bear and Sothis.
Captain Burton describes an African negro as calling on " MAMA,
MAMA," his mother, as an expression for a feeling of fear. 1 Mama is
the mother in Tongo and Landoma ; MMA in Kiriman. This is the
Egyptian MAMA, to bear, carry, be pregnant. But it is in the ideographic stage with the double M. The worn-down form of Mu
remained as the mother-name; Mut with the feminine terminal.
The first Mama above was the goddess of the seven stars, and in the
Wakamba dialect MAMA is the name of No. ;.
-The last present of many in the long and curious wooing of the
Basutos is a fine ox, given by the suitor to the parents of the bride;
this is called the " ox of the Nurse," 2 and is identifiable with its mythological type. In the Ritual we have the " Bull of the Cows,'; or seven
Hathors. Hathor was the nurse, who was the still earlier Taurt, goddess
of the seven stars, who is not only styled the nurse, b_ut is the great
mother and nurse of KAMUTF, the bull of the mother and nurse.
T:P,e Hottentots used to affirm that the name of the first parent was
NOH, and that he came into the country through a window or doorway. His wife's name was Hing-Noh. These taught their descendants how to keep cattle.8 Kolben fancied this fragment of tradition
was derived from the Hebrew' story of Noah. Both came from one
original, which was African, and the Hottentot version can be traced
in Egypt, whence it was carried forth afresh in the Hebrew writings.
Noh represents the Egyptian Nu, Num, or Nef, whose name, in the
time of the twelfth dynasty, is found in the tomb of Nahrai, at Benihassan, to be written Nuhti.4 NUHU, or the NUACH of the Hebrew,
may be read Nu (Eg.), water; Hu, or Akh, spirit; that spirit of the
waters (breath) which is the meaning of Nef. Nu, Nef, Num, Nuh,
or Nuach was called the father of the gods, the breath of those who
are in the firmament, i.e. the souls. His consort is named ANKH, the
ONGA of the Phrenicians and ONKA of the Gephyreans. 6 Her name
identifies her as the mother of life. Hing is an earlier form of Ankh,
just as King is the still earlier. Noh and Hingnoh are the inner
African forms of the Egyptian N uh and the goddess Ankh, who
wears the primitive crown of Hema, or Hemp, on her head, as her sign
of the weaver of the web of life.
1
3

Burton, Lake Regr-'ons of Central Africa, ii. 333

Rowley, Religi01z of the Afrz"cans, p. 51. 4 Osburn, i. 239

2
5

Casalis, p. 199.
Pausanias, 9, 12.
T T 2

---_---,;:_ ;;:--

-..,

A Boox oF THE BEGINNINGS.

According to Skertchley, the supreme divinity of the Dahomans
is named MAU. The worshippers deny the corporeal nature of
this deity, and assign him a kind of spiritual status ; 1 doubtless
the primitive type, which was breath as the basis of the Egyptian
MAU-SHU, who was a god of spirit as breath, Ma or Mau having
that meaning in Egyptian. In relation to this deity we find a
primitive form of the Two Truths and the Judgment Mau is
said to have an assistant who keeps a record of the good and evil
deeds of every person by means of a tally-stick, the good being notched
on one end, the bad on the other. When a man dies, his body is
judged by a balance struck between the two ends of the stick. If the
good preponderates, the body is permitted to join the spirit in Kutomen, or the land of the dead; but if the evil outweighs the good, the
body is annihilated, and a new one is created for the use of ~he spirit.2
Here the balance of the tally-stick takes the place of the s$es of the
Two Truths in the hall of the dual justice or t\.vofold rlgpt. Ma
signifies the truth; and the earlier form of the word is Makor Makha,
which is the name qf the balance or scales of Ma. Mau is. possibly a
form of Shu (Mau-Shu), whose feather is a type of the Two Truths.
He is the great chief in An in the Ritual, and wasan earlier god than
the solar Tum and Osiris. In the judgment hall of Ma (Truth),
Taht is the assistant who keeps the record ofthe goQd and evil deeds, .
and he also employs a form of tally-stick as the recorder and reckoner
of the earth-an earlier type than the pen. The dead~l:;tnd, Kutomen,
corresponds to the Egyptian KHUT, the horizon o(-the resurrection,
and MENA, for sleep, rest, and death.
A most ancient and significant name of the moon occurs in the
Bushman language as TKAU KARUH. Tekh is an Egyptian name
of Taht, or the moon. Akh and Ka are the still earlier forms of Ah, and
with the article these become Tka or Tekh. Kheru is the Word,
to speak, speech; and Tekh was the Word (logos) of the gods: TekhKheru is the Word personified in Tekh, the oldest name of th'e male
lunar deity, and of another measurer, the goddess of the months,
TEKAI.s Another Hottentot name of the moon is T'ha, in Egyptian
the HA, or AH (moon), the softened form of Tekh. So T'GACHUH
is the older form of Akhu. T'gachuh is the sky. In Egyptian, Akhu
is the elevated heaven, the upper of the two.
Huh is an Egyptian name of the dual deity, also called Hu and
Iu; and among the Dahoman gods HOHO is especially the preserver
of twins, who are dedicated to this deity. 4
The Af-sun of Egypt and Assyria is found in Afa, the Dahoman
god of wisdom, answering to Hea, whilst OF AN is the name of the
1
3

2 lb. p. 461.
Skertchley, Dahomey as It Is, pp. 461-5.
The Chines"e twelve characters for the double hours of day and night are called

TECH I.
4

Skertchley, Dakomey as It Is, p. 468 ; Burton, Abeokuta, etc., p.

221.

RooTs IN AFRICA BEYOND EGYPT.

Egba divinity of blacksmiths. So Hephrestus (Ptah), the smith of
the gods, was a form of the Af-Ra, or the sun in the lower firmament.
ATIK-BODUN is a Dahoman deity whose domestic abode is represented
by certain curious specimens of Ceramic art. 1 ATEN (Eg.) means
to create, as the potter at the wheel. Ptah was represented as the_
Creator by the potter sitting at the wheel.
There is a cave, says Livingstone, near the village of SECHELE,
called Lepelole, which none of the Bakwains -dared to enter. It was
declared to be the habitation of their deity, and no one who went
within had ever come out again.!! The deity was crook-legged, and the
descriptions of him reminded the traveller of the Egyptian god Ptah.
In. the crook-legged form -Ptah is called SEKARI, and by reading
the word SECHELE with the r instead of l, as in Egyptian, we obtain
the name of SEKERI, the very title of the crook-legged Ptah. The
cave represented the Meskhen of new birth. LEBE, in the Kaffir languages, is the name of the pudendum feminm, the Meskhen, the place
of transformation, which would account for the tradition that those
who entered never returned. The solar god who appears on the monuments as Ptah-Sekari, the crooked-legged abortion, the embryo, is
certainly one with the Hottentot and Kaffir Utixo or "wounded
knee."

Amongst the Namaquas in South Africa he is known as Tsuikap

(otherwise Kabip and Eibip), which signifies "-wounded knee." The
"wounded knee," a leg with a knife thrust through the knee, is a hieroglyphic sign which denotes the deprivation of power and being overcome. It is the determinative of SEKAR, to sacrifice, as in the person
of Sekari, or Sikkuth, the god deprived of power, the cut, wounded,
castrated, or unvirile deity. The original of these representations
was the sun below the earthr which was typified as the embryo in
the womb, the infertile, feminine, infantile, gelt, or wounded sun,
maimed in his lower member~, and even as blind, and going on
one leg, hopping, and groping his way by the sense of touch. So
primitive and near to nature was the imagerial vesture of the early
thought.
With the Zulus the deity UTIXO was the hidden god, who was said
to have been concealed by Ookoolukooloo, the first ancestor, and
in consequence he could not be seen by any one. The character
still keeps the meaning of the name in Egyptian, where TEKA is
to be concealed, to see unseen. When personified, this is the one
who sees unseen, like Utixo.s
In his letter to the Academy periodical, Bishop Callaway says : " One
very interesting discovery was t~at of the name Ukqamata for the
Creator. among a tribe of frontier Kaffirs." It is a name almost universally unknown to white men, and entirely so to white missionaries.
1

Skertchley, .Dahomey as It Is, p. 468.

3 Callaway, p. 67.

Livingstone, Travels, p.

124-

A BooK OF THE BEGINNINGs.

W}:lat the natives said of this Being was. more remarkable, more
like 'theology ' than anything I have met with.
And what was
especially interesting is that my informants told me it was their
tribal name for Utizo before they came into contact with the Hottentots, when they gave it up for the Hottentot word Utizo."
Now when the sun attained the horizon, as the pubescent, virile
god, it was in the image of Khem or Khepr, the erector ; the god
who was Khemt or thirty years of age, or the trinity in unity
(KHEMT, the adult; KHEMT, three). Kama (Eg.) also means to
create, and UKQAMATA probably represented Khepr or the Khemt
Horus, the sun upon the horizon. Another of his names is Eibip,
and Abeb is the sacred scarabreus, the type of Khepr's transformation. Another name is Kabip. With the Namaquas, Kabip has a
son, named Urisip, the WHITISH one. Khem-Horus was the white
one. Uri (Eg.) is the elder, the chief, first, oldest son, as in Har-ur;
and Sip means the son. MOKOMA, or "him above," the god of the
Mountain Bushmen, and IKQUM'u, the "Father above," another form
of the same name, are identical with Khem-Horus, the Begetter,
as the sun on the horizon. The Damara god OMAKURU is identical
with MAKHERU.
The Yorubas worship the lord of heaven under the name of
Olorun. 1 Olo agrees with Ar (Eg.) or Har, the lord who was the child
of the mother, the earliest lord of heaven, as Sut, Sut-Har, and
afterwards as the solar Har. He was the Renn, a nursling of the
mother, who became Saturn as Sut the Renn. Olorun echoes AI, the
Renn. Another title of the youthful god is the Repa, or heir-apparent.
Seb is designated a veritable Repa of the gods, as a repeater of the
time-cycle ; and RUPI is the name of the supreme god of the Ediyahs
of Fernando Po.
The type-name of the solar god as the son of the mother is Horus,
the Egyptian HAR or AR for the child, the Hebrew El. The .earlier
form is Khar, as in the Khart, the elder Horus, who was always the
child of the mother. These names of the sun-god are African names
of the sun, as YAKARO, Musu; GUIRO, Kru; GIRO in Kra and Basa;
GIRU, Gbe; WURO, Boritsu ; HORU, ldsesa; HAR, Wadai; EREI,
Udso; ERUA, Okulma; IURO, Bassa ; ORE, Sobo; 0Ru, Egba, Eki,
He, Ondo, Yoruba, Yagba, Oworo, Dsebu, and Dsuma. KURU is god
Baga; GARA, in Toma; and these also supply the type-name for
heaven, the Egyptian AARU or elysium, in various African dialects.
Written with the letter l instead of the r, we have the divine
names of KELEA, M'bamba, a god or idol ; HALA, Bulanda, god ;
YALA, Wolof; ALLA, Mandingo (and twenty-eight other African
dialects); ALLO, Kabunga ; ALLAH, Haussa and Swahili : ALA,
Mano, M unio, and N guru ; ALE, Soso ; HALE, Land oro, an idol ;
ELE, Yoruba, Dsebu, and Aku, an idol or divinity.

in

Tucker, Abeokuta, p.

192.

_.IIIII

RooTs

IN

AFRICA BEYOND

EGYPT.

Horus, the child, the Khart, was maimed in his lower m~mpers, ..
which condition was at one time represented by his legs growing
together,1 and having to be divided by Isis the genitrix. This is
still the deity of the Barolings, one of the Bechuana tribes, who is.
described as having only one leg. This representation of the limping
one-legged sun of night would be the original of the Zulu Half-men,
a tribe of beings with one leg, who found the Zulu maiden in the
cave and thought she must be two people. After close inspection,
they made the admission, "The thing is pretty; but oh, the two legs!"
Here the cave shows the underworld, and these beings were created
in the image of the lower sun. The One-half-people were represented by Miru the deformed hag of the Mangaian Hades, who had
but one breast, one arm, one leg, and was altogether one-sided.2
Religious customs of standing, and games of hopping on one leg
blindfolded to br(;!ak eggs, have the same origin as the one-legged
creatures. The Zulu KEKE is a one-sided, deformed person, who corresponds in name and nature to KAK, the Egyptian god of darkness,
the blind and lame one who went by touch.
The Batoka tribes said they knocked the front teeth out of their
children's mouths at puberty-a custom which they performed at the
same age that circumcision was in other tribes-to make them resemble
oxen or bullocks, i.e. the bulls which have been gelt. This can
be read in the same way. It was a lesser form 9f the sacrifice
practised in circumcision by castration in the cult of the Aten
Sun, the Hebrew Adonai, and of the semi-castration formerly prac:tised by the Hottentots. When Lucian left his hair as an offering to
the goddess and her son in the temple at Hierapolis, the meaning
of the rite was the same, although the type of adultship had been
changed. Hair, tooth, or testiculus, was each a type of puberty and
of testifying.
In the hieroglyphics, the tooth Hu has the same name as the sun
in the upper heaven. Hu also signifies the adult, whether applied
to the sun or man. Hu was the white and pubescent form of the
solar god (Tum), and Kak the black, impubescent and unvirile form.
The tooth knocked out at puberty was a sacrifice to the god of
darkness and the underworld, who was the blind god, the lame and
limping god, or the Hottentot "wounded knee."
So when the aborigines of the Garrow Hills effect their " transformation into the tiger," or the Khonds of Orissa, who claim to
possess the art of MLEEPA, become tigers, they are stilf enacting
the representations that belong to the drama of mythology. They
transform according to the mould in which the lion-god Shu
changed into the cat, leopard, or tiger-type. The Jakuns of the
Malay Peninsula hold that the transformation occurs just before the
man-tiger makes his spring. This agrees with the change from the
1

Plutarch, Of Isis and Osin's.

Gill, Myths, p. 173.

BooK

oF

THE

BEGINNINGS.

lion-god sitting to the leopard up-springing, or Anhar standing up

and marching. The Khonds say that one of the man's four souls
goes forth to possess the beast ; and by the four souls we can identify
Shu as the god of the four corners, four feathers, and four genii or
souls. As Shu means both soul and feather, the four feathers of
Shu are equivalent to the four souls, one of which assumed the tiger
or leopard type.
When the French describe the twilight as the time between dog
and wolf, that is in continuation of the imagery set in heaven, where
the dog im~ged the day-star, and the wolf was the herald of the
night; and just as Sut (dog) transformed into Anup, and that
transformation was enacted in the mysteries, so does the typology
underlie the supposed transformation of the Werewolves of France.
Exactly in the same manner the type of Ptah with his feet turned
backward, to represent the sun of the antipodes or lower heaven, was
imitated in the description of beings who dwelt in the world of myth
and monstera, and who went with their feet turned backwards,
and were called Atztipodes. 1 This sun of darkness, represented as
black from the first, and imitated by the blackened faces of our
Mummers, has the character of an evil. deity in the later phase
of various mythologies; but that was not the original significance.
The worship was directed to the power which groped its way through
the lower half of the circle by night and rose again with the dawn,
to become the type of the Saviour in the human darkness ; the
KRISTO or the KARAST one, the god, whether stellar, lunar, or solar.
The Hottentot god Heitsi Kabip, who transformed and appeared at
one time with his hair short and at another with it growing down to his
shoulders, and who died and came to life again, 2 is a recognizable form of
the double Horus ; Horus the child, and Horus the hairy or pubescent,
the Sherau, he who died in one character and arose as, the sun of the
resurrection in the other.
One particular feat ascribed to the miraculous child, the Messiah of
mythology, is that of speaking before birth. Apollo was fabled to
have spoken from the womb of Latona. 3 In the Mohammedan
account of the delivery of the Virgin Mary, the Child-Christ speaks
from the womb. And in the Zulu nursery tales, Uhlakanyana, the
Zulu Jack or Boots, performs the same feat of speaking before he
is born.4
'
The Basutos have the myth of the Saviour, son of the mother, in a
very early form. In this we are told that "once all men perished."
A prodigious animal, called Kammapa, devoured them all, large and
small. It was a horrible beast; it was such a distance from one end
of his body to the other, that the sharpest eyes could hardly see it
all at once. 'There remained but one woman on the earth who
1
3

Pliny, vii. 2.
Callimachus, Hymn in Detum.

Bleek, Fable 7rP 7S

Callaway.

RooTs

IN

AFRICA BEYOND

EGYPT.

escaped the ferocity of Kammapa, by carefully hiding herself from

him. This woman conceived, and brought forth a babe in an old
stable. She was very much surprised, on looking closely at it, to find
its neck adorned with a little necklace of divining-charms. "As this
is the case," said she, "his name shall be Litaolane, or the diviner,
Poor child ! at what a time is he born ! How will he escape from
Kammapa? Of what use will his charms be?" As she spoke thus,
she picked up a little straw to make a bed for her infant. On entering
the stable again, she was struck with surprise and terror ; the child
had already reached the stature of a full-grown man, and was uttering words full of wisdom. He soon went out, and was astonished at
the solitude which reigned around him. "My mother," said he,
" where are the men ? Is there no one else but you and myself on
the earth?" "My child," replied the woman, trembling, "not long
ago the valleys and mountains were covered with men ; but the beast,
whose voice makes the rocks tremble, has devoured them all."
" Where is this beast ? " " There he is, close to us." .Litaolane took
a knife, and, deaf to his mother's entreaties, went to attack the
devourer of the world. Karnrnapa opened his frightful jaws, and
swallowed him up; but the_ child of the woman was not dead; he
entered, armed with his knife, into the stomach of the monster, and
tore his entrails. Kamrnapa gave a terrible roar and fell. Litaolane
immediately set about opening his way out ; but the point of his
knife made thousands of human beings to cry out, who were buried
alive with him. Voices without number were heard crying to him on
every side, "Take care, thou art piercing us." He contrived, how-
ever, to make an opening, by which the nations of the earth carne out
with him from the belly of Karnrnapa. The men delivered from
death said, one to another, "Who is this who is hom of woman, and
who has never known the sports of childhood ? Whence does he
come? He is a monster, and not a man. He cannot share with us;
let us cause him to disappear from the earth." With these words
they dug a deep pit, and covered it over at the top with a little turf,
and put a seat upon it: then a messenger ran to Litaolane, and said
to him, "The elders of thy people are assembled, and desire thee
to come and sit in the midst of them." The child of the woman
went, but when he was near the seat he cleverly pushed one of his
adversaries into it, who instantly disappeared for ever. Then the
men said to each other, " Litaolane is accustomed to rest in the
sunshine near a heap of rushes. Let us hide an armed warrior in the
rushes." This plot succeeded no better than the former. Litaolane
knew everything ; and his wisdom always confounded the malice of
his persecutors. Several of them, while endeavouring to cast him
into a great fire, fell into it themselves. One day, when he was hotly
pursued, he came to the shores of a deep river, and changed himself
into a stone. His enemy, surprised at not finding him, seized the

~-------

BooK oF

THE

------~"''

BEGINNINGs.

stone, and flung it to the opposite side, saying, "That is how I would
break his head, if I saw him on the other side." The stone turned
into a man again; and Litaolane smiled fearlessly upon his adversary,
who, not being able to reach him, gave vent to his fury in cries and
menacing gestures. 1
This belongs to the typology of the first period. It is the myth
of the mother of time and her child, who was the earliest star that
was observed to re-appear periodically. Litaolane is the prototype of
the Messiah who in the Book of Enoch is the Son of the Woman, and
of all the saviours and messiahs who have conquered the monster of
darkness arid death by passing through it. The announcer, who
was Sut-Anubis in Egypt, is proclaimed by the little charms of
divination ; and he is here called the diviner.
A perfect parallel to this may be found in a Neeshenam tradition,
which relates that long long ago there lived a terrible old man, the
great devourer of the Indians. Around his wigwam on the plains
of the Sacramento the blood of the Indians flowed a foot deep. The
Indians made war on him in vain. Then the clever old Coyote took
pity on them, and rushed to kill the devourer. So the Coyote got
into a pit, just outside the great circular dance-house into which the
enemy used to go to slay the Indian chiefs. When he came next
time, the Coyote, armed with a knife, jumped out and slew the slayer.2
The Coyote answers to Sut-Anubis.
Litaolane is the Renn (Eg.), the nursling of the old first mother.
The one woman in the world was the ancient genitrix (Typhon),
whose name of Apt also signifies the stable or manger, the crib, the
abode, the place of bringing forth. The stone into which Litaolane
transformed himself is the sign of Sut.
The imagery can be read in the earliest Egyptian myth, almost
effaced from the monuments, because Sut, the Sabean son, who rose
as the Daystar, and set and passed through the underworld, or the
devouring monster of the dark, and re-arose as the Wolf or Orion, the
glorious warrior and conqueror of the Akhekh or Apophis dragon,
was superseded by the lunar light borne through the night by Taht
and the solar god as Horus the son of Osiris. Kam-appa (Eg.) reads
the Apophis of darkness. In matter like this-and there is much
of it among the Zulus, Bushmen, and Hottentots,-we reach the roots
of Egyptian thought in Africa.
In various parts of Africa it is related that in former times men
knew the language of animals, and they could converse together.
This is but another way of saying that the animals formed certain
ideographic types by aid of which the primitive men could express
ideas. Language uttered by means of animals became the language
of animals in the later description. In like manner when Pliny
relates a that the hippopotamus has the cunning to walk backwards
1

Casalis, The Basutos, pp. 347-349

Bancroft, iii. 546.

Vlll,

25.

RooTs IN AFRICA BEYOND

EGYPT.

and thus deceive and baffle its pursuers, he is doing precisely what
is done in the Hottentot fables ; the character of the typical animal
is conferred on the natural one. The types evolved from the animals
are confused with them. The only hippopotamus that ever walked
backwards was representative of the Great Bear constellation.
The men who employed the living types were the first hieroglyphists, and these living types were not only the pictures in the
book of nature first opened, the early men also represented the types
as expressing the human ideas, views, and sentiments. These are
the speakers of the African fables, who had to talk because the human
speakers were not in possession of any other mode of thinging their
own thoughts and of getting them rejlected by any other kind of
types. The printer's types talk with us, and we have lost the secret
of the animal language because we can no longer read the primordial
hieroglyphics. Still, the ancient language is not lost: the types have
been translated or were continued in pictographs and hieroglyphics.
Egypt remains the mouthpiece to Africa, and renders the language
of animals intelligible to us. Many of the animal prototypes are still
identifiable in the fables with the ideographic types extant in the
monuments and mythology of Egypt.
When we see the exaltation of the leopard as the type of ShuAnhar the lion-leoparded, and the Nimr of Nimrod set among the
starry hosts of heaven, it may help to explain why the Africans
should consider it a kind of consecration to be killed by a leopard.
They are not the only sacrificial victims of typology and mythology.
The fables of animals such as those still extant amongst the
Hottentots and Amazulu are not the myths of Egypt in their decadence. These do not denote the senility and decrepitude of a
second childhood following a maturity attained in the mythology
of Egypt. They still represent the primitive childhood, and in them
the child was father to the man. They have now to be studied in
the light of evolution, and not to be judged according to the doctrine of
degradation ; and evolution t\=!aches us that here as elsewhere we have
to begin for the first time.

In the South African tales the crab is considered the mother of the
tortoise. The giraffe says to the tortoise, "I could swallow you."
"Very well," says the tortoise ; " I belong to the family who are
. accustomed to being swallowed." The giraffe swallows the tortoise,
who eats its way out again.1 In an Ojibwa legend the tortoise
goes underground and wins the race. 2 In the Bushman version,
when the tortoise has thus killed the giraffe, it proceeds to the crab,
its mother, and they two live on the giraffe for the rest of the year.
This is astronomical imagery. The tortoise on the monuments, called
Shet and Apsh, was evidently one of the most ancient Typhonian
symbols which were superseded in later Egypt. Two tortoises were
1

Bleek, Tales, No. 15.

Schoolcraft, Algie Res. ii. 18r.

---~-~,~

BooK

OF THE

BEGINNINGS.

placed in the zodiac where the Scales now are. The 'giraffe is an
ideograph of Ser, which means, to dispose and arrange. The Ser was
the disposer, organizer, and over-lord ; also the name of the measuring
line, and a title of Sut or Sirius.
In these fables the Jackal plays the part .of the cunning one who
always outwits the lion, as in Europe the fox gets the better of the
bear. What has been termed the beast-epic of Reynard the Fox is one
with the Bushman's celebration of the jackal, and both are identical
with the jackal of Egypt. The jackal and wolf were types of SutAnup, an earlier form of Seb ; Seb-ti being a dual Seb corresponding
to the dog and wolf or the jackal and wolf. The jackal is Seb, the
wise beast ; Seb is a name of the councillor.
The jackal in the Hottentot fables is the same wise animal as the
fo~ in the beast-fables of Europe, and the Coyote or prairie dog of
the North American Indians. The jackal is the guide of ways to
the sun, one of these being on the earth or in the lower heaven; and
in the Hottentot fables the animal is said to have the long black
stripe on his back where he was burnt in carrying the sun, whom
he picked up on the earth as "such a fine child." 1 This wise beast
was placed in the zodiac as the guide of the sun's two paths at the
place of the spring equinox. The folklore of his travels as the solar
guide is not extant in the yet recovered literature of Egypt, but it
is to be found all over the world, especially in America. Also, the
nursery tales of other nations were outgrown in the older land, or
have been lost along with the books of Taht ; but the mythical and
astronomical imagery remains for identification.
Here it may be pointed out that the African mythology survives
among the American Indians in a far ruder form than is to be found
in monumental Egypt. Egypt was the developer and perfecter of
the African typology, and remains its interpreter ; but the earliest
likeness to the origines is to be found with the Indians, Maori and
other of the decaying races who probably migrated before the valley
of the Nile was inhabited. In _these stories the prairie-dog, the
Coyote, is representative of the jackal, the wise animal, Seb, of
Egypt, who is personated by the fox in Europe.
The Coyote is credited with doing wonderful things ; amongst others,
he procures fire for man. This is usually assumed by the advocates
of the fire-myth to mean actual fire, because they have not known that
the fire of mythology was that of star and sun.
The notion . of Brinton and others, that the early man was so enraptured with the element' of fire, when the discovery was made, that
he went on his knees at once in front of it and kept it alive ever afterwards with the breath of prayer; is an utterly false interpretation of
mythology.
In a legend of the Cahrocs, 2 when the creator, Chareya, first made
1

Bleek, Fables, p. 67.

Bancroft, iii. II5I6.

RooTs IN

AFRICA

BEYOND

EGYPT.

fire, he committed it to the charge of two old hags, and the wise
Coyote arranged a line of animals from the home of the hags to the
edge of the water. Then he stole the fire, and as the hags pursued, the living line of animals passed it on from one to the other,
like a row of kindling gas-lights, until it came to the water's edge,
and there it was received by the frog, who, just as the hags were
about to snatch the fire, swallowed it, leapt into the water, and
gained the other side with the fire secured. To go no further
back than the solar allegory, this can be read by the Egyptian
types. The fire is the sun which crosses the waters of the underworld. The two ancient hags are the two divine sisters who attended the solar god in his burial and resurrection. One form in
which the sun crossed the waters was that of the frog-headed god
Ptah, or Num, the king of frogs. The line of animals takes the place
of the series of transformations extant in the Ritual. The Coyote
represents Anup, who is the guide of the sun and the souls through
the lower region.
The two foremost and greatest animals in the Coyote's line of firebringers are the Cougar and Bear. These answer to the Great Bear,
and the lion-leopard, Shu.
Another Cahroc legend corroborates this. Chareya, the " old man
above" who made the world, as he sat on a certain stool still in
possession of their chief medicine-man, gave to man the power of
assigning to each animal its place and duty, as in the Hebrew
Genesis Adam gave names to all cattle.
The man determined on giving to each of the animals a bow, the
length of which should measure the rank of the receiver. He called
the animals together, .and t'old them that early next morning the distribution of bows would take place. The Coyote was very desirous of
having the longest bow, and he kept awake all night to be the first at
the division. But, as luck would have it, he fell asleep at the last
moment, and did not appear until all the bows except the shortest had
been given away. That is why the Coyote had the shortest bow. The
man, however, took pity on him, and pleaded his case with Chareya,
who decreed that the Coyote should become the most cunning of
animals, as he still is to this day.
The bow of Seb has been already described.
APER, a name of Anup, means a preparer of bows. Anup, as
guide oi the sun in the underworld, is associated with the lessening
light and shortest day, typified by the smallest bow of time. After
the passage of the waters by A per (An up) the crosser, his station is at
the place of the vernal equinox, just when the bow is beginning to be
drawn from the equinoctial level, the fullest, largest bow being
stretched out at the summer solistice. Shu, the lion-god, had the
great bow. Moreover, this little bow of Seb and the jackal may be seen
at the centre of the zodiac of Denderah, where the jackal is depicted

BooK

oF

THE

BEGINNINGS.

as standing on the bow, which is faintly figured in the present copy,

but is distinct enough in the original.
This imagery, with the same apportioning and proportionment, is
found in another sun-myth of the Pallawonaps, in which it is said,
"The s~n's rays are arrows, and he gives a bundle to every creature;
more to the Lion, fewer to the Coyote." 1 Besides which, in this myth,
the coyote is stationed at the spot, or over the hole through which the
sun comes up. And here the coyote, who, as the jackal of the monuments, is the guide of roads to the sun, quarrels with the sun respecting the right of way; the sun insisting that he is travelling on his
proper course; the coyote telling him to go round .another way, as this
was his road. Then after the altercation, the coyote asks the sun to
give him a ride round the bow, or upper part of the circle. This the
sun does; they ascend a path with steps like a ladder. It gets hotter
and hotter for the coyote, but he holds on, winking and blinking, until
'the sinking sun is level with the western verge of the world ; then the
coyote steps off and finds firm ground again; he who as Sut-Aper
was the equinoctial guide of the sun.
These myths are neither corrupt nor degraded; they mark the
earliest stage, and are precious in proportion to their primitiveness:
They are the literature of the nursery, which was African, but arrested
at a stage outgrown by Egypt itself many thousand yeat:s ago. Yet
so certainly do they belong to the ancient moth~r, that she only can
tell.us what they mean when we point to her symbols and jog her
memory.
The Toukaways, a wild predatory tribe in Texas, celebrated the
solar resurrection in a most primitive manner. They are said to have
made the ceremony typical of their origin. One of them was buried
fn the earth stark naked ; all the rest, being clothed in wolf-skins,
howled and sniffed the air round and round the grave wolf fashion.
Then they dug up the body with their nails, and a bow and arrow was
placed in the hands of the newly risen man by the leading "wolf." 2
That wolf was the living image of Seb, the wolf, and the jackal of
Egypt, whose station in the heavens was at the place of the spring
equinox, as the guide of the sun on his way. The bow was the "bow
of Seb." 8 The buried man represented the sun of the resurrection,
ascending from the winter tomb, and emerging just where Seb, the
wolf, was waiting to set him on his way. These also were Werewolves.
This was their mode of performing the suffering of Osiris, the
descent into hell by Atum, the resurrection of the saviour Messiah as
Horus the Christ, at Easter. This was an annual festival, and the
burial was followed by a dance. It makes one's heart ache to think
how faithfully these poor despised outcasts of earth have cherished
their ancient traditions. Even when the surroundings of their existence were the veriest dust and ashes of life, with these they strove to
1

Bancroft, iii. 549

Brinton, p.

231.

a Rit. ch. cxxiv

.-

RooTs IN AFRICA BEYOND -EGYPT.

keep the dying spark of light alive, and hid their treasures in their
rags and dirt.
The dog-star was the announcer of the coming inundation, and
the soul of Isis, the Great Mother, was said to be the dog, or to dwell
in the Dog-star (Plutarch). The Cherokees have a legend, of the
deluge, in which a dog prophesies the flood. Isis, the ancient, is she
whose son is the sun, arid the Mandans, and other Mexican tribes,
had their old woman who never died, and whose son was also the sun. I
The Acagchemem tribe of Upper California are said to worship the
" PANES " bird. They hold an annual festival of the PANES at which
they kill a bird, sometimes said to be the eagle, at others a turkeybuzzard.2
Tradition represented this bird as having once been a woman, whom
tlie god Chinigchinich had met in the mountain ways, and transformed
into a bird. The PANES was killed annually, one part of the ceremony consisting in not losing a drop of blood. The bird was next
skinned with great care to preserve the feathers, which were used in
making the feathered petticoat and diadem, as part of the TOBET; and
the body was either burned or buried within the sacred enclosure, with
signs of weeping and wailing from the old wom('!n.
It was held that as often as this bird was killed it was made alive
again, and also that the birds killed in various places at the same
festival were all the same bird. How this could be they knew not, but
so it was. Here the' PANES was their phrenix, the type of transformation and renewal. The phrenixof the hieroglyphics is the BENNU,
or nycticorax, a bird of passage with a remarkable double plume.
The Bennu (says the Book of the Dead) 8 is Osiris, who is in Annu.
That was the sun in the place of the resurrection or re-birth. But it is
properly the bird of the western equinox, the type of transformation
where the sun made his change into the feminine half, or entered
the female phase. Again, at the time of the spring equinox it was
figuratively said that the Osiris had made his change into the divine
hawk, the soaring circle in the heaven, or that he had received the
head-dress of the lion gods ; he was feathered, in short, for the ascending flight. But to return. The part played by the wise or cunning
Seb is well illustrated in the story .of a man who found a snake
lying fast undet a great stone. He set the snake free, whereupon the
snake wanted to eat him. The man objected, and made appeal to
the hare and hyrena (both belonging mystically to the snake side) ; and
they said the snake was right. Then the jackal was inquired of, but
he doubted whether the snake could lie under the stone, until he saw
the thing for himself. The snake lay down once more; the mail
rolled the stone on her. "Now," said the jackal, "let her lie there."
This is a Hottentot fable, 4 and it reproduces the jackal as the wily
1
3

J.

Miiller, 149.
Ch. xvii.

2 Brinton, p. 105 ; Bancroft, iii. 168.

Bleek, Reynard the Fo:c t'n South .Africa, Lond ..1864.

BooK OF THE

BEGINNINGs.

councillor, Seb in fac-simile. The r6le of the hyrena and hare is true
to the original typology in th~ir being on the side of the serpent.
One of the Hottentot stories 1 tells how frightened the leopard is
at sight of the ram, and he needs all the encouragement the jackal
can give for him to face the ram. This is a readable apologue. The
winter sun was represented by the leopard or cat, as the maneless
lion, the. type of the sun when shorn of his strength. The sun in the
Ritual is called the great cat .(or leopard) in Annu, the solar birthplace, where the young lion was brought forth, or the suri was renewed. This point was in the Fishes, the place of the spring equinox.
Here was tle station of the jackal, the guide of the sun in both his
phases and on both his roads. The sun of winter was in his feminine
phase; hence the cat, leopard, or lioness, the maneless type. This
feminine phase is depicted by the fear of the leopard at sight of the
ram. It was not from an observation of natural fact. that the leopard
would be dramatized as in fear of a ram. But the ram signified was
celestial, which the sun in his feminine phase or type never entered.
The transformation had to take place in th~ double holy house of
Anup, i.e. the jackal, in Abtu, and the Hottentot fable may be read
.
as a germ of the Egyptian mythology.
Shu and his sister Tefnut appear as the brother and sister of the
Bushman tales. When the cannibals of the cave or underworld
pursue the sister, she climbs up into a tall tree, and is described as
carrying a vessel of water. The vessel breaks, and the water drips on
the cannibals below, who hear the water dripping down with the sounds
" KHO-KHo." 2 Thes~ relate to the tree and the water of life in the
Egyptian mythos. Tef, in the name of Tefnut, has the meaning of
DRIP, DRIP; and Nut denotes the goddess or receptacle of the water;
she who carries the vase of water on her head.
In another story the sister has a brother who goes out hunting with
his dogs. He sees his sister in the. top of the tree, like Nut in the
Egyptian drawings, a~d the cannibals hewing at the foot of it to cut
down the tree. He sets his dogs at them, and these kill them alJ.a
These answer to Shu and his dogs in the Ritual, who in company
with his sister Tefnut are the destroyers of the devouring demons of
the underworld, here called the cannibals of the cave. Shu may be
likewise traced in these stories under his types of the ape and the
lion. In the Bushman fables the types appear in .their primitive con
ditions, which were humanized and divinized in Egypt. Also in these
fables there is a lion which transforms into a woman in one story,
whilst in another the woman transforms into a lion.4 This . is the
exact ,similitude of the lion-god Shu, who was represented in one
half of his role by his sister Tefnut, who was the woman or the lioness
as a goddess. These two likewise transformed into the character of
Bleek, No. 1 3
a Bleek, Fables, p. 7

Callaway, Nursery Tales.

Bleek, pp. 24, 25.

RooTs

IN

AFRICA

BEYOND

EGYPT.

each other, when the lion Shu became Tefnut in the feminine phase
and Tefnut became the lion in the masculine phase.
Amongst the other fables is one called the "Judgment of the
Baboon." In this we have the same formula as in the English story
or allegory of the " pig that would not . go." The cat bites the
mouse, the dog worries the cat, the stick beats the dog, the fire
burns the stick, the water quenches the fire, to elicit the hidden
truth. In the Sephr Haggadah there is a similar allegory in which
the holy one slays the angel of death, who slew the butcher, that killed
the ox, that drank the water, ~hat quenched the fire, that burnt the
stick, that beat the dog, that worried the cat, that ate t~e kid. The
" Holy One" of the Hebrew Haggadoth is the youthful solar god,
who was preceded by the. lunar Word and by Shu and Sut. When
the baboon has succeeded in his work he says, "From to-day I
will no longer be called JAN, but Baboon shall be my name." 1
Now AAN is the name of the dog-headed baboon or Kaf monkey
of the temples and hieroglyphiCs. The Kaf was originally a
type of Shu the star-god, and a determiner of sidereal time before
lunar and solar or luni-solar time was established. When the phases
and lunations of the moon were reckoned, and the eight gods of
Smen, the "children of inertness," the "sluggish animals of Satan," 2
were superseded by the new creation, in which Taht the moon-god
built the ark, and became the measurer and recorder of the gods, the
AAN monkey was made the representative of the moon in the
northern heaven. This change is analogous to the change of name
in the Hottentot fable. The AAN baboon was the type of the moon
in the hind-quarter of the heaven, and imaged the hinderward phase
or face of the moon, and in one of these fables it is narrated how the
baboon once worked bamboos, sitting on the edge of a precipice. Up
came the lion to steal upon the baboon. But the baboon had- fixed
some plates, round glistening plates, on tlte back of his head. Seeing
these dazzling plates the lion supposed they were the face and eyes of
the animal. So that when the baboon turned round to look, the lion
thought that the real face was the hindward part. This gave the
baboon the advantage ; he could watch the lion advance, and when
the lion made his leap, the ape bent forward, and the lion went over
both the baboon and precipice. This was the Hottentot way of depicting the hindward image of the baboon. The curious reader may see
the PLATES which the baboon wore behind painted in brilliant hues
on the back of the Cynocephalus, blue at' the head and red at the
tail, in the plates of Champollion's Panthlon Egyptien. 3 Blue and red
are the colours of the Two Truths, here applied to the dual lunation.
The plate or disk at the tail of the animal signifies the AAN as
representative of the hindward part, the lunation of the waning half
of the moon. A description in the Ritual 4 of some mystical animal
Bleek, 17.
VOL. II.

Taliesin.

Pl. 14 B.

Ch. cxxv.

u u

A BooK oF THE BEGINNINGS.

'

whose mouth is said to be "twisted when he looks, because his face

is behind," agrees with the Hottentot portrait of the baboon with its
face behind. The origin of the world-wide allegory of the pig that
would not go may be traced to the Great Bear, one type of which
was the sow Rerit. This, being the primordial time-keeper, was found
too slow when judged by moon and sun ; hence the " children of
inertness," the "sluggish animals <?f Satan" (Sut-Typhon), and the
"pig that wouldn't go." Thus the roots of the mythos developed in
Egypt, with world-wide branches, can be laid bare in Africa
beyond. The sow Rerit of the North Pole may also be traced in tiie
world-supporting hog of Celebes.
In the hieroglyphics, BENNU is the name of Osiris redivivus,
of Horus as Khem, and of the Phrenix type of the resurrection.
Also the Ben is the mount, the cap, tip, and supreme height
of the god___:.the pyramidion. This in the pyramid shape, with
the seven chambers, was synonymous with the tower of seven
stages and the mount of seven steps. The Phrenix is not only an
emblem of the manifesting spirit, but as the Rekh it is a determinative of DREAMING. The Manganja people worship a spirit
or deity who dwells on the top of a mountain called Choro. He is
a beneficent divinity, the dispenser of peace and plenty, like the
Egyptian Nefer-hept. Priestesses are dedicated to him as his consorts, as were the Pallakists of the temples in Egypt; the temple in
this cult.being the mountain-top on which the consort dwells alone
with the god. When the people need the spirit's advice, they ascend
the mount and lay the necessary offering on the sacred ground in
front of the hut, stating their difficulty and desire to the priestess.
They then. retire, ?-nd the prieste!?S goes for the night to the hut o.f
the god, who appears to her in a dream, and inspires her with the
message which she is divinely commissioned to deliver. 1 Here the
mount takes the place of the temple of Belus in Babylon, to the.
summit of which the priestess retired for the night, to be visited and
inspired by the god in a dream. The name of the Manganja deity
is BONA.
The Masonry or mystery of the people of Senegal is known as
" PoRRA." The person to be initiated in this PORRA has to dwell in
the PORRA bush for a certain time, apart from the population. No
female must look on him, and he is said to be eaten by the PORRA
devil. When he re-issues and has had the new name, one form of
which is BANNA, another CONG, the Porra name conferred on him,
he is said to be delivered from the belly of the Porra devil,2
With the Kamilaroi of Australia the rite of initiation into the
duties and privileges of manhood is called the Pora.8 Also the
Eastern Australians have a mystical dance in a mystic ring, named
1
2

Rowley, Religion of tke Africans, pp. 58, 59

Harris, Mem. Antltrop. Society, ii. 31.
1

-~

Ridley.

RooTS IN AFRICA BEYOND EGYPT.

the Porrabung. According to Mr. Threlkeld, POR means to drop
down, to be born. 1 PORO, in Maori, means to finish and come to
an end; porae is to anoint. PERU (Eg.) means the coming forth,
the manifestation of the adult sun-god as Osiris-Bennu, or HorusBennu, i.e. Horus as Khem in the image of the begetter. The Bennu
is the phcenix type of transformation, and the Manganja BONA,
Senegal BANNA and Tasmanian BUNG, ar~ probably forms of the
Bennu or phcenix. CONG is the earlier form of Ankh (Eg.), the living
one, applied to the sun or soul that issues from the belly of the
Hades, and the Meskhen of re-birth. _
When the Kaffir youths attain puberty and offer themselves
to be made into men, a part of the ceremony consists of making
their faces white with pipeclay. 2 So when Horus, or Tum, attained
puberty in his second character as the virile sun of the vernal equinox,
he was the white god. White, says Plutarch, is the' colour of Horus.
The white sun-god at this tim('! of attainment assumed the Hut, the
white crown. The pipeclay of puberty, with the Kaffirs, is the exact
equivalent of putting on the white crown, and must have been an
indefinitely earlier act of the same symbolism. Herodotus relates
how the JEthiopians, when going into battle, smeared one half of their
bodies with chalk and the other half with red ochre. 8 These are the
colours of the double crown of the Pharaohs and gods of Egypt ; the
red (lower) and white (upper) formed the complete crown. Chalk
and red ochre were typical of the Two Truths, to judge of their
survival with the most primitive races of the earth ages before metal
crowns were fashioned, or even a fillet of cord could be twisted.
In this wise Africa lies behind, and its symbols are anterior to
Egypt.
The Namaqua Hottentots allow their young men or boys to eat
the flesh of the Hare until the period of young-man making, when
they are admitted to the status of manhood, with certain ceremonies
of initiation; after which the hare is forbidden food, because it is a
type of things forbidden, relating to ceremqnial uncleanness. The
type is ostensibly connected with the moon, but has a more secret
significance. The root of the matter is, that the initiates are taught
to respect the times of feminine periodicity, and not to eat of the
forbidden food, the hare having been adopted as the external figure
and representative or ideograph of that particular. idea. In the
hieroglyphics the hare is "UN," the sign of periodicity and of an
opening. Hor-Apollo 4 says the hare was chosen to denote an
opening, because the animal always keeps its eyes open. It has
been suggested by Sharpe that the open period, UN, means the
lawful, the unprohibited. In one sense it was so, the period of
puberty having arrived. But in the secret sense the "open" was
2 Dugmore. p. I 59
1 Bonwick, Daily Life of the Tasmanians, p. 187.
3

B. vii 69.

B. i. 26.

u u

66o

A. BooK OF THE BEGINNINGS.

also the prohibited period, the negative of two, and on that account
the hare was a type of uncleanness. The two different messages
attributed to the hare by the Hottentots correspond to the two
meanings of the type, as the hieroglyphic of "Un," open. The
Namaquas relate that the moon once sent the hare to say to. men,
"Like as I die and rise to life again, so you also shall rise again
when you die ; " but the hare went to men and said, " Like as I die,
and do not rise again, so shall you also die and not rise again.'' This
made the moon so wrathful with the false messenger that the moon
struck the hare with a hatchet, and made the cleft, or OPE~ING, in its
lip, which has remained ever since. 1 The hare is a type of periodicity;
hence its relation to the moon.
The earliest typical customs relate to puberty and periodicity, and
the most primitive and permanent types are also emblematic of periodicity, or, as the Ritual has it, of "time or renewal, coming of itself."
One of the chief ideographs of time is a shoot of palm, the determinative of the REN (with the suffix, RENPU), the plant, branch, or
shoot of renewal. This root REN is found in ~ARN, Irish, barley ;
EORNA, Gaelic, barley, the sprouting grain; ARHAN, Mantshu
Tartar, the germs or sprouts of grain ; ARHANAMBI (ib.), to sprout;
ROINE, Irish, hair or fur; ROINEACH, hairy ; ROMA, Sanskrit,
pubes, hair. Roine and Rom permute in Irish, Sanskrit, and other
languages. 2
Horus, the Renpu, the branch, the shoot, was the hairy or pubescent god in relation to this particular type of renewal. He was the
Sheru, and that is a name of barley. The Sheru is the adult, the
manly, the man. The true type of virility is found as the Ren,
in the Hollen, for the holly; AULANE, French Romance for the
hazel ; Hebrew, Alon, the oak; and Swedish Ollen for the acorn.
At Brough, in Westmoreland, the eve of Epiphany is celebrated
as "Holling's" Eve, when there is an annual procession with an ash
tree, which is lighted at the tops of its branches; the ash being also
a tree of life, or a Hollen, that is, a LEN (or Ren), branch or shoot of
the year. This was the day on which" kings were created by beans";
and on the next day the bean was placed in the cake of Twelfth Day,
to determine who should be king, the bean being the type of the first
Horus, the Renn, who transformed into the Renp, the new shoot, the
divine king.
The RENN, nursling, and RENPU, the branch, plant, or
shoot, were the two forms of Har, the solar god ; and in the
Bleek, Rey1zard z"n Afrt"ca, p. 69.
In like manner, AUBURN and ABRAM are interchangeable names for red in
English, and iri deriving the name of ABRAM, considered as the red sun of the
lower world, it might have been claimed that ABRAM was pe~mutable with Ab or
Af, the RENN (Eg. ), the Nursling Child of the Great Mother, who preceded the
Fatherhood, but the writer desired to take as little advantage as possible of the
law of permutation in dealing with the Hebrew mythology.
1

..

66I

RooTs IN AFRICA BEYOND EGYPT.

African Dsekiri the sun itself is ORUNA; in Kambali, URANA; in

Hindustani, ARUN; in Sanskrit, ARUNA or 'HARINA, which names are
represented by the Gaelic GRIAN and Welsh GREIAN, for the sun:
whilst in the Timne dialect the heaven or sky is ARIANNA; in Man-dingo, ARYENA; in So~o, ARYANNA ; in Doai, SLINA is heaven. Now,
the Zulu RANANA is a person with an abundance of beard or large
bushy whiskers. He is a form of the Sheru or Renpu personified.
And in the African Wun language, the ORONYO is the king,
exactly the same as the Breton Roen, a king. In the permuted
form, ROMI, in Coptic, is the male ; RoM, in Gaelic, is the membrum
virile, the linga, another type of Horus, the adult. ROM, in English
Gipsy, is the husband ; and to be ROMMED is to be married.
REN and ROM supply type-names for man, as vir or homo, in RIN,
Gyami ; RUNA, Quiche ; URUN, Murung ; 0RUNI, Landoma
ORANG, Malay, Atshin, Sibnow, Sakarran, Tshamba ; REANCI, Sapiboconi; RANUKA, Tanema; RUM, Khong; 0LMA, Lap; ERMEU,
Coretu, Lan, Thoung-chu; LENNI, Minsi; ILENI, Shawni; AMLUN,'
Korawi. The Egyptian REN (Welsh, PREN), for the branoh, probably
furnished the name of the REINDEER, not merely from RENI (Eg),
cattle (as in RUNT (Eng.) for an ox), but from the typical branch and
shoot. RENA (Mao.) is to stretch, or shoot out. The reindeer is remarkable for its branchy horns, which it shoots periodically. HARINA,
in Sanskrit, is a name of deer, antelope, stag; one of five kinds.
IREMU (Georgian) is also the stag. HARINA also means green, and
both GREEN and HORN are based on REN. These are types of renewal and puberty, named from the same root and for the same reason
as LUNA; Maori, RUNA; Keltic, LUAN; the titles of the renewed and
horned moon. RANpick is an equivalent, in English, for stag-headed.
-The head of the stag is depicted (although rarely) on the monuments
as an emblem of renovation. The horns appear inverted, that is, shed,
in the judgment scene copied by Bonomi from a tomb in Thebes. 1
Schoolcraft gives the grave-post of Waboojeeq,. a famous Indian
war-chief, who died about 1793.2 He belonged to the clan or totem
of the reindeer ; at least the reindeer is depicted on the tomb-board
in the reversed position that denotes death, which agrees with the
reversed d~~r's horns in the Egyptian judgment scenes. In this
connection it should be noted that the REINdeer's horns were the chief
material used by the artists of the early St~ne Age fot: incising their
figures on, the REN being the cartouche in Egypt for the royal
names ; and to REN was to name; also IRAN A in Sanskrit, RENGA in
Xosa-Kaffir, mean to proclaim and publish. Thus the reindeer's
horn, the branch and shoot, the type of shedding and renewing, was
the palreolithic cartouche and means of RENN-ing found in the caves,
which were also the graves; so ancient is the type. The stag's horns,
according to Hor-Apollo, signify long duration. But the duration
1

See Hor-Apollo, B. i. 69; B. ii.

21,

and Pl.

2.

i. 357

662

A BooK OF THE BEGINNINGs.

was also manifested by transformation and renewal ; not merely by

the dead bone, but also by the live shoot of the young horn ; the
type was emblematic of both. The same writer says the "bone of a
quail signifies PERMANENCE and SAFETY, because the bone of this bird
is difficult to be affected." 1 In a note the editor observes that the quail's
bone sign probably signifies " son." Dr. Birch reminds me that the
bone here called the "quail's" is more probably the calf's bone. The
calf, AA., denotes the infant, and the word means substance, to beget,
issue, and be born. As a determinative the bone, with flesh on it,
signifies AA., Au, issue, engendering, birth, born of; Au A and AuF (or
AF), flesh; SHAA, the substance born of; SHEB, flesh. In the form AB,
flesh and bone, or horn, have one name. Flesh and bone were considered to be the substance born of. This bone is especially the
determinative of the SHOULDER, and is therefore a guide to the
prevalent use of the shoulder-blade. The Chippewa Indians made
their magic drawings on shoulder-blade bones, which they threw
into the fire to divine by. 2 The Laps, Mongols, and other races
drew upon and divined by the shoulder-blade. The flat smooth surface
of this bone adapted it for incising or drawing. It was the LEAF of a
very primitive book. LAP in Magyar is the leaf of a book-LAPAS
in Lithuanic-and LAPALKA (Ib.) is a shoulder-blade. The calf being
the type of an infant, its bone becomes a hieroglyphic guide to the
bones of children which have been found within adult skulls. The idea
of permanence' and safety was connected with the type of renewal and
reproduction, which would likewise be represented by the bone of
the child, the substance born of, and therefore an ideograph of
rejuvenescence and re-birth.
It is with the greatest probability that the Quiches are reported to
have slain children on purpose to make a paste of their blood, wherewith to cover the green stone in making up their mummy-type of the
resurrection-an early form of the bloody wafer of sacrifice continued
by Rome.
Thus the apparent problem presented by the trepanned skulls found
in the burial-caves of France can be solved by the typology, which
enables us to interpret the primitive ideas by their extant ideographs.
These skulls had been trepanned, and flint arrow-heads, together
with the bones of i?ifants, had been inserted within the cavity of the
skulls. 3 Now when the beetle was buried within the skulls f~mnd in
Egypt, that was as a type of transformation and rising again ; Khepr
being expressly the ~e-erector of the dead. The arrow-head~ in
common with the axe, represents the N uter of the hieroglyphics- the
ideograph of renewal, permanence, protection, summed up as power
or divinity; that is, the ability to renew, make permanent, and protect,
personified as a god or goddess, was represented by this type of the
1 B. ii. 10.
2 Tanner's Narrative, p. 192.
a L'Archeologie Pri-hz'storique, by Baron

J.

de Baye.

RooTs IN AFRICA BEYOND EGYPT.

Celt arrow-head, the hieroglyphic plane called the Nuter. It was
Horus the YOUNGER, the sun of the resurrection, born at the vernal
equinox, who rose again; and it was he whose types included the
hair or beard, and the palm-shoot of the Renpu. We are told that
Horus defended himself against his great enemy, Satan, with a palmbranch, that is with the type of renewal-the RENPU-shoot which he
himself impersonated; an image of continuity by reproduction. This
type belonged to Taht in the lunar mythos, in relation to the renewal
of the moon. In each case the god and the branch are equivalents:
both were types of the same fact of renewal, and nothing more. Both
were preceded by Sut, Vlhlose name is identical with the Shoot, the son
of the genitrix, the tree of life. With Sut-Anup, son of the oldest
genitrix, we get back to the arrow-head, adze, or ax;e forms of the
Nut~r type. Anup is an Egyptian name of the stone adze, plane, or
Nuter; and, in p<!-ssing, it may be noticed that the jackal, wolf, or fox
-is a type of Sut; the fox in Europe taking the place of the fenekh,
wolf, or jackal in Africa. Sut-Anup, in his degradation, was made
the representative of Evil, and became our Satan. Now the Japanese
still identify the Celts of the Stone Age as weapons of the Evil Spirit,
whose type is the fox, and they call them fox-hatchets and fox-planes ;
and these are identical in name and nature with the Egyptian NUTER,
a plane or adze called ANUP, after the divinity whose symbol was the
fox, or its African equivalent, the- fenekh, or the jackal,l The old
The arrow-heads,
British broadsword was likewise named a fox.
then, are emblems of the son of the genitrix, when he was Sut
of the Dog-star. He was the first "opener," and the stone was his
type. In this image of the child of the mother were the dead buried
in the cave of the genitrix and placed in the posture of the fcetus in
the womb. The skull was opened, and the type of the opener, Anup,
was inserted, to represent another opening out of the underworld, ot
the re-birth. The typical trepanning' ~as probably founded on the
observation of the unclosed skull of the infant ; they were reprod11cing the child in the womb. This conjecture is corroborated by the
bones of the infant being placed within the skull of the adult as
another type of renewal and re-birth.
In one shape or another, in one place or another, the most primitive
types of early expression appear to have persisted and survived. The
arrow-head, as a stone monument and emblem of protection, is developed and continued in the grave-stone. The shells and beads ot
1 THE AXE.
Abram is said to have taken the opportunity, while the Chaldeans
were abroad in their fields, of entering the temple in which the idols stood, and
breaking them in pieces with an AXE ; and in order that he might the more fully
convince the worshippers of their folly, he hung the axe on the neck of the chief
z'dol, whz'ch is saz'd by some writers to have been Baal, as if he had been the author
of all the mischief. The same story is told by the Jews, who relate that Abram,
the Iconoclast, demolished the images in the workshop of Terah. Baal is SutAnup, the opener, whose ideograph is the axe, and the story testifies to the
Egyptian origines.-Hyde, De Ret. vet. Pers. Ch. ii. AI. Bez'dawi.

BooK oF THE BEGINNINGs.

the talismanic Gru-Grus are represented by the Rosary. The

"<;::ross of Christ" reproduces the Egyptia? Ankh and Tat,_ which
were buried w~th the .dead. The palm-branch of T~t, ~e shoot of
. the Renpu with which Horus defeated Typhon, IS still gathered
and _carried on Palm Supday by :the boys .in various parts of
England.
The earliest form of ideography was acted before ideas could be
otherwise registered, and this still exists in the customs and rites of
the primordial drama. These are yet extant where they have never
had any other expression. In the absence of literature and pictures
the ideography is performed. Thus the "shooting of the Horns " is
represented by the African Bongos in a funeral ceremony. These
people still bury their dead according to the custom of the Palreolithic age. They place the corpse in a crouching posture, with the
knees forced up to the chin, like the Peruvian mummies. The body,
being bound and compressed to preserve that position, is then sewn
up tightly in a SKIN.
The Bechuanas prepare to fix the body in this bent posture by
calling in the aid of death. When a person is dying, they throw a
net over the body, and hold it in the. sitting posture, with the. knees
brought in contact with the chin until it is rigid in death, which
is a very early kind of mummy-making. The body is then carried to
the grave in a sitting posture, the head being covered with a skin.l
The skin was a type of renewal. In the hieroglyphics the NEM
(skin) has the name of repetition, and a second time. In the " chapter
of placing warmth beneath the head of the spirit," 2 the deceased
calls the lion (Paru) the "lord of the numerous transformations of
skins," which suffices to connect the skin with the shooting and
shedding of the hair, as illustrated by Hor-Apollo.8 The deceased
also says his body has been put away ; but, addressing the god, he
cries,4 "Thou makest to me skin" ; that is, S01llething to appear
in, to cover the nakedness of death. The skin in which the Bongos
wrapped their dead always appears in the judgment scenes. He
is " sound at the evil altar," and has not been dragged to it; that
is, at the judgment-seat, where the spotted skin (Nem) was always
present as a symbol of the judge. Hor-Apollo 5 calls it the undress
robe of royalty, which the king wore only in presence of the priest
who was as the eyes of the gods. Tl}e skin of the Bongos was their
undress robe, worn by the dead in presence of the gods.
In making their graves, the Bongos sink a perpendicular shaft for
abo1,1t four feet in the earth, and then hollow out a niche in the side
of the grave, and insert the corpse into this, so that it may not have
to bear any pressure from the earth in filling up the grave. This is
a primitive form of the chambered tumuli and tombs. A heap of
2 Ch. clxiii.
1 Rowley, Religion of A(';:ica, p. 96.
5

B. ii. 70.

Ch. clxvi.

1.

40,

RooTs IN AFRICA BEYOND EGYPT.

665

stones, the cairn, is then piled.over the $pot in a cyl1ndrical sh~pe, and
supported by strong stakes driven into the soil all round. On the top
of the pile a pitcher is placed, frequently the same that had been the .
drinking-vessel of the deceased. The site of the grave is then marked
by a number of long forked branches, whz'ch are sharpened into horns
at the ends, and carved with numerous notches and incisions. The
friends of the deceased are invited to the funeral, and all take part in
preparing the grave, in rearing the memorial urn, vase, or pitcher, and
in erecting, shaping, and ornamenting the horned sticks. "When the
ceremony is finished, they shoot at the stakes with arrows, which they
leave sticking in the wood." Schweinfurth says," The typical meaning
of these horn-shaped stakes, and the shooting at them with the arrows,
had long since fallen into oblivion ; and notwithstanding all my endeavours to become acquainted with the Bongos, and to initiate myself
into their manners and customs, I could never get a satisfactory
explanation. "
Now the fact is, such customs are too simple for the meaning to
be _lost by those who have not lost their own simplicity in passing
on to other planes of thought. The Bongos and others know the
meaning of these customs more or less; but the imposing ignorance
of the Europeans is too much for them; it shuts them up by making
them conscious for the first time of their utter simplicity, and their
nearness to naked nature. Remembering the typical palm shoot, the
reversed deer's horns in the judgment scenes, the use of the shed
horns of the reindeer, and the skin which shoots its hair, we may infer
that the Bongos were enacting the" shooting of the horns," which was
one of the earliest signs of" renewal, coming of itself," and was therefore applied to the human being in death. Volumes might be filled in
tracing these typical customs to their root, and then the explanations
be laughed at. But the profound ignorance of the knowing present
concerning the past, will fail to impose on the writer of this explanation ; he does not mind the laugh ; the Bongos and other races do.
On the West Coast of Africa the negroes form figures, apparently
made of sand and ashes, which are laid on the rock to dry and
indurate, when they look like stone sculptures in low relief. According to Captain Tuckey 1 the fetish-rock on which these rude figures
are found is considered to be the peculiar residence of the spirit
named SEEMBI. This is analogous to that of the Carib ZEMI; the
West Indian CEMI ; the ZIMMU of Zanzibar and Uganda ; the
ZEMES of the Mayas, and the SHEMAU of Egypt. The Ozohim, in
Igu, is a spirit, rendered by the missionaries a devil; the USOAHIM
being the same in Egbirahima. These are identical with the SAMAN
Fanti, a ghost; SCHIM, Dutch, ghost or spirit; SCHEMEN, German,
phantom or shadow; English, SHAM; and the SEM (Eg.), an amulet,
figure, emblem, image, the mummy-type of the departed. The earlier
1

Narrative, p. 375

A BooK oF THE BEGINNINGS.

66'6

form of these names of spirits is KHEM, the Egyptian name for

the dead.
The Mantshu Tartars place a pole or rod at their doors, to
make known to the passers-by that they are offering to some spirit.
The pole is called a SOMO ; and the act of making known, showing
and explaining is called SAMBE. So in French Romance a funeral
service is called a SEME, the Egyptian SEM, to conduct a ceremony
The makers of the rude raised figures on the rock of SEEMBI were
also representing and commemorating their dead. One of the figures
copied by Captain Tuckey is the hippopotamus-the oldest type of
the Great Mother in Egypt.- Another is the rock-lizard. This is the
ideographic determinative of the words AsH, AMMA, MA.T, UMT, and
SHENBI, all of which denote many, numerous, multiplied. By permutation of the M and N, SHENBI is equivalent to SEEMBI. The
rock-lizard, in Egyptian thought, if applied to the dead, would be the
sign of wishing the life renewed a myriad or a million times.
. Bastian states that the natives of Bamba say their great Fetish
dwells in the bush, where he cannot be seen by any one. When
he dies, the priest carefully collects all his bones, so that he may
preserve and nourish them, that they may revive again when they
acquire new flesh and blood. In the Mangaian myth Tangaroa is
a god who dies and rises again in three days. When he dies Maui
carefully collects his bones, puts them inside a cocoa-nut, and gives
them a "terrible" shaking, and, like the dry bones which were shaken
in Ezekiel's vision,l and came together again, the bones revive, and on
opening the cocoa-nut shell the dead god is found to be alive.2 This
is the doctrine of the mummy, as in Egypt, exactly the same as
setting up the Tat image of establishing for ever, and of making
the mummy itself. The image was emblematic of the moon, sun,
or soul in the underworld, and when the Hebrew priests are said to
bring the Atzem, bones, mummy-type, or self-sameness of Joseph up,
out of Egypt, the original significance was the same as in the act
of the priest of the Bamba fetish, who is said to collect and keep the
bones of the god until they are clothed again for their resurrection.
Also the ATZEM of Joseph, whether the mummy image of Self or
some other figure, has its equivalent in the African Akurakura, ESEM,
a GRU-GRU or charm.
Captain Tuckey says the word FETISH, meaning a charm, magic,
and witchcraft, is in universal use among all the tribes of the western
coast of Afri<!a.3 It is supposed to be derived from the Portuguese
FETI<;O, which implies a form in TIKO analogous to the New Zealand
and Peruvian TIKI. In the modified form of TES, the fetish can be
traced to the Egyptian TES, the very self, the enveloped form, the
soul, as we say. TES also means to tie up, coil round, as in making
1

Ch. xxxvii. 7

Gill, Myths a?Zd Songs of the Padjic, p. 63.

3 Narrative, p. 37 5.

RooTs IN AFRICA BEYOND EGYPT.

the mummy, based on the embodying of the child by the mother,
called Tesas-Neith._ TES (Eg.) may be resolved into_ the (T) SA,
that is the mummy image, also the soul which was typified by or as
the Sa, earlier Ka. Sa further denotes an Amulet, for protection,
help, efficacy.
One form of the SA amulet is the tie or noose emblem of reproduction, but the type of types was the mummy-figure. This SA,
TSA, or TESA, is represented by the Assyrian Tsr, for the life ; Greek
ZAO, also SAOO, to preserve and save; 'and Sos, safe and sound; the
Ashanti SISA, one who may be born again ; Chinese Tsoo, to preserve,
help, aid, succour, and assist; Fijian So, to help ; Kaffir Srzo, help,
assistance, succour. The ZE is a fetish in Kiamba ; OZAI, Ife; Ozor,
Ondo; and ZAZO in Ebe. The mummy image was the Saviour,
the KARAST, which represented the primitive Christ, the embalmed
or anointed, the original type of the Pepul KRISTO, a fetish image
which was not derived from the missionaries. The Egyptian TES
for the self, and the SA (T -sa), as the mummy image, is well preserved in the Chinese TsE, the self, himself, or likeness of him~elf.
With the Egyptian masculine article as prefix the KA or SA becomes
the BESA (Eg.), Amulet, for protection; English BOSH, a figure; and
PAX, an image of the Christ on the Cross; Gaelic BAS for the deal
body ; Coptic BASI, the corpse ; the Egyptian god BES ; Polish Bozy
or Syn Bozy (Son of God), the Hindu deity PASU ; Mantshu Tartar
POUSA, an idol ; Persian P ASH, Hindustani BHES for a likeness, and
the Chinese P' AK, for the corporeal soul.
.
The roots of these things are to be found in Africa, where the types
are still extant in their most primitive form, as they were before the
movement down into the Nile Valley led to the existence, development, and civilization of Egypt itself.
In the African Legba and Barba dialects, the idol or fetish figure is
named TORU, the equivalent of the Welsh and Cornish DELW, for an
idol or statue. In Xosa-Kaffir the idol is called DALO, and T ARAH in
Dselana. This was the TARA:.. TARA, applied to Stanley's Notebook,
and also to a mirror, the reflector of the image-the book beirtg a
reflector of the image of thought. These words were represented in the
hieroglyphics by TERU, for the SHOOTSoftimeand season; TERU for
drawings and colours, TERU and DRAW being synonymous. In Akkadian, TAR means to cut and carve ; TOREIA, in Greek, is carving in
relief; TUREI, Malayan, to cut, carve, engrave; DOLO (Latin), to cut
and carve; DALA, Xosa-Kaffir, to create. In Gaelic the created, cut,
or carven image, figure, or statue is the DREACH. In the monuments the divine artizan Ptah, who is the modeller and potter,
appears as the draughtsman in the act of pourtraying the child Horus.
TERU (Eg.) also means to invoke, evoke, and adore.
One African name of the Jetish, as idol, charm, or talismanic ornament, is the GRU-GRU or GREE-GREE. This Gree-gree, in the

668

A BooK oF THE',' BEGINNINGs.

African Kiriman, is the 0KUIRI; UKWIRI in Meto; EKURU in Kupa;

GIRI in Krebo. GREE-GREE duplicates the type-name, one form of
which is AKAR (Eg.) for the charm and silence.
The necklace and bracelet were early Gree-grees. EKURU, Kupa;
EWARU, Egba; GIRO, Dewoi, denote chain-fetters for the neck. The
EKURU, in Kupa, is also a bracelet or armlet; the AGOR in Ekamtulufu, a bracelet; AUKARAT, .Arabic, a spherical amulet or charm;
CHURI, Hindustani, bracelet; KARA, Persian, bracelet; KEYURA,
Sanskrit, bracelet ; whilst CoRI, in Fijian, means to string beads. The
beads with which the Europeans have swindled the Africans out of
their own valuable products were all invested with a sacred character
on account of this primitive symbolism. The mixed red-and-white
bead, so eagerly sought for in Central Africa, as we learn from
Livingstone (or Waller), was as much the type of the two truths of
mythology as the later red and white crowns of Egypt.
Plutarch tells us that Isis, finding herself enceinte, hung a certain
charm or amulet around her neck on the sixth day of the month
Papophi (Oct. 4th in the Alexandrian year), which amulet or charm
when interpreted in Greek, signifies a TRUE VOICE. The voice in
Egyptian is KHERU, and the true is MA; MaKheru being a title of
the voice, word, or Logos. This was the amulet of the gestator, one
form of which is found in the nine bubu or beads of Isis. Still earlier
than beads were the berries and the seed-pod of the acacia-tree of
life, as a determinative of the seeded or pregnant wearer, the MutSNATEM or NETEM. These berries and bubu or beads of Isis were
the prototypes of a network of bugles and various coloured beads,
made use of in the preparation of the mummy, and worn over all the
other wraps and bandages, the network being a symbol of the net
(of Neith) with which Horus the child was fished out of the waters
of the Nile. The regeneration of the mummy in the tomb, founded
-on the generation of the child i,n the womb, was typified by the
Scarabreus of Khepr, the transformer, which was \voven into this
network of beads.
The charm AKAR and the Khart (child) or mystic Word, have the
same name as the GREE-GREES, the bracelets, the beads, the berries,
and the trees on which they grew, as in GHAR (Persian), laurel;
KEER (Eng.), the rowan-tree; GARRUS (French), holly; KAURI
(Maori), a pine, the resin-tree ; ACHOUROU (Spanish), American
bay-tree; HICKORY (American), tree; AAR (Scotch), alder, and
English HOLLY, all of them being forms of the tree ot life, first
personated by the mother as bearer.
When Isis wore the Akar charm, she was rounding, was enceinte,
which has the same meaning; and ACHAR (Welsh) is rounded, encircled; GYROO (Greek), to round or surround; GHERA (Hind.), a
circle or circumference;- GYRE (Eng.), a circle ; and GURU in Sanskrit means the pregnant. Her child was the voice, the Kheru or

---------~

RooTs IN AFRICA BEYOND EGYPT.

66g

Khart that first prophesied and foretold as a type of time, hence

CHRAO, CHREO, or CHRESO (Greek) is to deliver an oracle, to
chresthen, the divine response ; AGOURO (Portuguese), divination,
a soothsaying; 0GHUR (Turkish), augury ; Latin, AUGUR ; CARIE,
(French Romance), a kind of witchcraft; HoR (Persian), a nativity ;
HOROSCOPOS (Greek), and many more.
The African GREE or GRU-GRU is just the Egyptian KHRU, the
voice (Vach), the word, the utterer, and utterance, the Logos when
personified. KHRU is the original of the Kurios, the Khar of the
virgin mother, called the Khart or child-Horus. Khar modifies into
Har, the Horus of the upper heaven and higher life. One of these
represents the fore-shadow and phantom of reality; the other the
True Word.
The typical Word, Logos, m: messenger, is universal under this
name. For instance, Taht, the lunar ~rd, was represented by the
crane, which in various languages has the Egyptian name of the voice
or word, as in the Gaelic CORRA, a heron or crane; Scottish GRU, a
. crane; Mantshu Tartar KEROU, a stork ; Irish CORR, the crane or
stork; Italian GRU or GRUE; Latin GRUIS, a crane; Sanskrit KHARA,
a het:on.

In India the Khuru became the Guru, a name of the teacher, as

utterer of the word of wisdom. Also in Sanskrit KARA is the word,
the feminine, or a secret messenger; CELl (Welsh), the mysterious
and secret one; GAIR (Welsh), denoting words; KORERO (Maori), to
speak, tell, say; GuL (Kanuri), to say; KARU (Ass.), to invoke;
KOLLI (Mandingo), to swear; GOLE, (Cornish), to swear; KOL
(Lesghic), mouth; KELO (Goram), the tongue; KLAI (Chinnook),
to cry. The poor African's GRU or GREE-GREE was a primitive
form of the KHERU, voice or cry.
Another name of the GRUis KLA, the tutelary genius of a person
which can be evoked by magical arts. The Ashantis call the KLA
the spirit of a man. If the name be used in the masculine gender
they say that it stands for the VOICE that tempts a man to evil, and
if used in the feminine it denotes the voice that persuades him against
the evil; 1 which identifies th~ KLA with the Egyptian KHARU, the
voice or word of two natures or aspects impersonated by the two
Hars.
.
This duality of the Kheru (Har) is denoted by the repetition in GRuGRU; and "Ju-Ju" is also a name of the GRU-GRU. Iu (Eg.) is two,
twin, dual, duplicative, and therefore the equivalent of Ju-Ju.
Written with the Hi, we find Hiu, whence Hu, the tongue-deity of
twofold character; the tongue is painted of two colours, and H u
means a spirit of good or evil, the equivalent of the twofold Word.
Also Hu is a name of the twy-formed sphinx. HUHU is likewise a

Baseler, Missz'ons Mag. 1856,

2,

134. 139.

A BooK OF THE BEGINNINGS.

name of this biune being, and the Dahoman deity HOHO is the
double-natured god to whom twins are dedicated.
When the person dies the Ashanti KLA, or tutela1 y genius corresponding to the Egyptian KA image or genius, the living double of
the self in this life, becomes a SISA, and the SISA may be born again;
with which we may compare the Egyptian SES, to breathe, reach land
and respire as a living soul after the passage of thewaters or in death.
SESSAH also means to perambulate and make the circle of the
ever-living gods. SES is the opposite to de-CEASE. SusA in Zulu
Kaffir mean~ the cause, ground, and origin of a thing; Sus (Arabic),
root, origin; ZIZ (Ass.), as before, as you were, restored, and flourishing; Sms (Irish), at rest ; Soso (Zincali), rest.
The KA-LA or personal spirit of the Karens of Birmah is the same
as the KLA of the Ashantis, and this is abbreviated into the "LA"
of madness or epilepsy, or others of the seven demons so named. The
KA is identical with the Egyptian for the personal "la," hence the
Kala or Kla. The objection of the primitive races to having their
portrait taken is well known; the portrait, being the image, is, in a
sense, the KLA, or Egyptian KA, the living image of the self and
personality, an objective form of that which they conceive to be the
subjective self and permanent or reproducible part. The sun-god Ra
has fourteen "Ka's" or images, which are founded on the fourteen
days of growing light in the first half of the lunation, his light being
reflected fourteen times by the moon, these fourteen reflections are
called his Ka's, as foprteen impersonations of his second self. .
The Maori KARAKIA is a prayer, incantation, to say prayers, repeat
a formula of words at a religious ceremony, perform a religious service. .The name of the Papuan "KAR-WAR," in presence of which
the native squats to divine the right and the wrong of a thing, is a
form of the GREE-GREE of Africa, and bears its dual name, and these
are identical by name and in their nature with the Egyptian Kheru,
the voice, word, Logos, and the Greek Chrao or Chreo, to deliver an
oracle.
The first oraculum" was the mother, and the inner voice was the
child of two utterances. The fact of this life was then applied to
another in the eschatological phase, and to the voice within in tlie
sense of the conscience.
The Hebrew ATZEM or GATZEM, which is applied to the bodily
SELF, the bones of the body, the bones of the dead, and likewise to
the fretus within the womb, as the body which is a fruit of the body,l
explained by the Egyptian KHAT, the body, corpse, or child, and
SEM, the representative sign and likeness, is derived from this origin
of the Fetish. The joint of the backbone, especially the end one, the
bone called Luz by the Rabbins, was the same type as the hieroglyphic U sert, a sceptre formed of the vertebral column as the sign
1

C'OltV, Eccles. xi. 5.

-----~-

.
RooTs

IN

AFRICA

BEYOND

EGYPT.

of sustaining power. A man was held to rise again in the next life
from Luz in the backbone, the nucleus of his resurrection body.
Luz represents the Egyptian Rus, to rise or raise up.. The bone, the
berry, and other primitive forms of the symbolic Sem or Amulet
were worn long ages before the mummy itself could be preserved,
and these earlier types have been continued in inner Africa.
The Gru-Gru worn by Isis denoted the other self, as the child in
the womb with whiCh she was GURU (Sansk.) The Gru-Gru of
beads or berries worn by the marriageable maiden signified the other
second self of womanhood ; the Gru-Gru worn by the Queens of
Egypt in the shape of the vulture or the double Urceus serpent was
the crown of this second self duplicated in the maternal phase.
The Shebti or mummy type placed in the tomb was the Gru-Gru
or double, representing the other self hereafter;- the child of another
life in the womb of death. This was one aspect of the KLA, the
tutelary genius which was finally pourtrayed as the other self, the
voice within, the voice of that which lived on through death, ultimately called the voice of conscience within ourselves.
Now, when the Bechuana women who are married find themselves in the condition of Isis, they begin to carry about with them
a doll, as the outward and visible sign of the inward grace, and when
the child is born, the doll is put aside. One of these, now in the
London Missionary Museum, is simply a calabash wound round with
strings of beads. The Basuto women make use of clay dolls for the
sa:me purpose. These are treated as children, but the names of
tutelary genii are likewise given to them. 1
When the Ashanti woman finds herself enceinte she not only puts
on her GRU-GRU of beads or berries to. show that the flower has set
and seeded, she goes at once to the oracle of the priest to have a
spirit-consultation, and obtain particulars from the KLA or tutelary
genius respecting the ancestry and future career of her child. 2 According to the missionary here quoted, the Ashantis hold that the KLA
or soul existed before the body, and has had a very long existence
indeed, it having been continued and passed on from generation to
generation from the remotest time. But does not this consultation
concerning the ancestry point to the indefiniteness of promiscuous
intercourse before the fatherhood was known and acknowledged ?
In mythology the first divine child is the self-begotten ; the paternity
not being taken into account. This inquiry concerning the fatherhood
would be an early form of seeking for a Creator. Bastian saw the
Indian women in Peru carrying the doll image on their backs as the
Atzem or Sem type of the child that was dead.
What is the origin of the image and idol but the endeavour to
pourtray an objective form of an inner and unseen self, the idea of
which begins with the child in the womb ? This is illustrated by an
2 Rowley, Relt"gt"on of the Africans, p. II8.
1 Casalis, Basutos, p. 251.

-------

BooK OF THE BEGINNINGS.

expression in the Ritual (Chapter of the Scarabceus) "en-tuk Ka em

Khat," which, according. to the primitive thought and hieroglyphic
imagery, is literally " thou art the image or soul in my womb." The
beetle within the body was the type of transformation and becoming
for the future life. It was an image of life in the dead body, as in the
womb of the tomb, because the mother-type had been applied to
the earth or the void as the place of burial and re-birth of the star,
moon, and sun that re-arose from the underworld, and the Meskhen
of the new birth. These were both phenomenal and physical,
having no relation to a "perception of the Infinite," and on their
bases was reared the superstructure of eschatological typology.
The womb was the first eloro'Ae'iov, as the chamber or house of the
image mentioned in the texts, which had become the place of the
Ka-images set up by the Egyptians with their dead. The symbolry
of Sex, and the mother-mould of expression, adopted by the natural
desire to produce, were continued when the feeling to be expressed
was the desire to be reproduced. Now the Bone-caves have yielded
up their buried secret, we find that so far back as the record goes the
desire to be reproduced is as manifest as the desire to produce, and
in these sentiments only do we reach the root of the Phallic origines.
No written language is found in the Caves or the Mounds to tell us
what were the ideas of the men of the Palceolithic Age, but these
primitive types, the most ancient records of the past, are often more
eloquent than words, and their kith and kin are still extant above
ground in Africa to-day, awaiting the comparative typologist to
become their interpreter, as a means of entering into the minds of those
who are still the children of that remote and dumb primeval past.
We shall learn more of the tangible roots of these ideas in Africa than
from all the classical literature of Greece and Rome, or sacred books
of the later religions of the world, and it is exasperating to feel that
matter far more precious for the present purpose may be lying
unavailable in Dr. Bleek's unpublished collections.
In some languages, to say and do are synonymous; but the doing
precedes the saying, and the earliest utterance was that of visible
speech. The primordial forms of this doing and sayi~g, or expressing by means of the first intelligible signs, originated with the
black races who are so despised and mis~nderstood by the magnil1cent " Caucasian " conceit of" mean whites," who send missionaries
to create in them a sense of their nudity-the absence of which
ought to show that they do not belong to the "fallen " race-and
a consequent need of being provided with English clothing.
These types, this imagery, the visible expression of a nature otherwise dumb, are to me infinitely more pathetic than the most perfect
utterances of poetry. They constitute the root-origines of symbolism ;
they were primarily the signs of the simplest, most aboriginal of
human needs, those of the outward expression and visible configuration

RooTs IN AFRICA BEYOND EGYPT.

673

of thought and feeling. . The religious is their final phase, and in this
they have persisted until the present time; for it will be demonstrated
that much of the outfit and wardrobe of our current theology was
primarily furnished through Egypt by the naked races of Africa,
and that we, in common with them, have been the ignorant victims
of misinterpreted typology.
One last illustration of a masculine type. There is a bell in the
Edinburgh Museum of Antiquities which was taken from St. Fillan's
Chapel. On the top of it the male emblem is figured; the ancient
type of KHEM-HORUS, who was the potent and prevailing Har (or
Hal) of the resurrection. This was the first part of the mummy that
. re-arose in death, and the Christian was a simple, at times a very
simple continuation of the Egyptian Iconography. The god of this
image was the appearing, emanating, and manifesting son, i.e. PER
RENN, or the Renp, the masculine, pubescent Horus. It was in the
person of Khem-Horus that the son became the father and was considered as both the child and husband of the Mother in One.
Now the name ofFILLAN is word for word identical with PER-RENN
(the VIR-renn) the manifester in the masculine type represented by the
male image, whieh has the same meaning on St. Fillan's bell as on the
deerhorn of the Palreolithic age ; the African Fetish Legba, or in the
portraits of Khem, Mentu, and Horus the Renn, whose epiphany is
celebrated unwittingly on Hollen's (or Holling's) Eve, which still retains the name of Har, the Renn who was the Hairy One. HARREN
in English signifies the Hairy, or made of hair, and the Hollen (Holly)
is the typical tree and namesake of the Har-Renn. Naming, in the
same way and from the same type, is represented in the Maori
language by the word TARA, which denotes the MENTULA, manly
mettle, the hair on the skin, the PUBES, things prickly and pointed, and
the rays of the sun on the horizon. FILLAN is probably the Scottish
form of "PERRAN," the Cornish saint who has preserved the meaning of RENN (Eg. ), the Little One, in the place-name of " PERRAN
THE LITTLE."
Sufficient has now been said of the roots in Africa beyond Egypt.
In conclusion, a word of explanation on the plan and object of this
work, which cannot be fully unfolded in the first two volumes. It is a
sine qud non for the Egyptian origines to be thus far established as
the foundation of all that has to follow, and, to some extent, correlation must and would commence in this compara.tive process, before the
myths themselves had been related, and. the fundamental nature of
typology interpreted. For this reason, conclusions already attained
by the writer had to be occasionally stated, glanced at, or implied,
which must appear to the reader the sheerest, and sometimes most
unwarrantable assumptions, until the evidence for such conclusions
can be completely set forth.
Allusions to matters not yet in the reader's mind will of necessity
VOL. II.

X X

BooK

oF

THE

BEGINNINGS.

cause some present perplexity. This was unavoidable. The writer

was compelled to talk the language of typology, so to say, before the
grammar had been presented to the reader; Also, there are things
here of which an Egyptologist only can have any previous inkling. But
nothing has been asserted without warrant. Nothing has been introduced wantonly. All that is new, and strange, and startling, has its
place, or will find it, and be found in it. There is nothing mystical in
mythology, but some doctrine, dogma, or religious rite will be traced
to it in the sequel. The following volumes will be devoted to the
typology of the whole subject : the science of typology ; the typology
of the Genesis, Eden, the Tree, the Fall; typology of the Deluge and
Ark; typology of the Gods, the Great Mother; the Mother and
Messiah son ; the Two Truths of Egypt ; the Biune Being, the triads
and the trinity ; typology of time, of number, of the Word, or logos;
typology of the cross, and the crossing; typology of the mummy and
the KA ; typology of naming and of sounds ; typology of the astronomical allegory ; the great pyramid and the great year. Each one of
these types will supply further evidence of what is here termed the
Egyptian origin, in corroboration of the present witnesses in words
and myths. The first thought ofthe reader may be that the typology
should have preceded these two volumes. But the writer had to show
cause why the world should be troubled at all on the subject of typology, and offer some reasonable ground for hope that a bottom might
at length be found in the hitherto unbridged abyss. It remains to be
shown how the "Types" originated in phenomena, of necessity and for
use ; ]J.ow they became the symbols of expression in mythology and
language, and how theology by its perversions and misinterpretations
has estahlished a reign of error through the whole domain of religion.
The last volume will be chiefly devoted to tracing the current
theology and eschatology as the outcome, deposit, development,. and
final form of the ancient typology and mythology ; it will also contain
a copious index to the contents of the whole work.
The writer hopes to be able to furnish a not altogether inadequate
representation of the primitive system of thought and its expression
in types and myths, so far as it has been possQ:>Ie for him to recover
the broken moulds and piece together the scattered remains.
. Any help that may be kindly offered will be thankfully accepted,
and all errors in matters of fact which may be pointed out shall be
frankly acknowledged in the next volume. A pioneering work of a
nature so preliminary and primitive will be certain to contain mistakes,
oversights, redundancy of details, and still graver errors. That
which was probable in any case is inevitable in the present. But,
If half my grapnels hold their ground,
An anchorage made firm and fast
Will serve to show that we have found
The old sea-bottom of the past.

_../

--...........___

NOTES TO VOL. I.
A LETTER from the late Arch-Druid of Wales in reply to certain questions concerning the ancient religion with reference to some photographs of so-called Druidic
monuments.
PONTYPRIDD, November gtlz, 1872.
DEAR SIR,
.
You asked me :. I. "Is the circle or serpent upon ground where any remains or traditions
indicated a previous monument of the kind ? "
ANSWER.-Yes; because it seems to me there was here a Druidical circle before
we repaired it, but I do not think that there was here Druidical serpent. We
have discovered and opened many of the graves of our ancestors round the spot;
the bodies had been burnt and put in stone coffins. The ancient names of places
in t).le neighbourhood prove that the boiling of Keridwen's broth-the consecrated
vessel of the Muses and knowledge (Pair Awen a Gwybodaeth), and the bunting
of the goddess after .Gwion the Little, transpired in this place; and that this
legend is of very great antiquity, viz.: the boiling of Keridwen's broth, by which
the .nectar was obtained that made our bards immortal, is attested by the fact that
it forms one of the earliest legends among the Hindus.
2. " Is the Rocking-stone in your opinion a Druidical monument or the result of
geological change; if the latter, was it used by the Druids for their purposes ? "
ANSWER.-Probably geological change bad something to do in the production
of the phenomena, but it is also most probable that the Druids prepared and used
this stone as an Ark-stone (Ark-faen). The old people used to relate to me that it
was shaken by the wind before some ignorant persons cut off a piece of it, and
changed its position in order to know its size and why it oscillated so easily.
3 "What authority is there for inserting the word ' CYFRIU,' and for the
devices on the Eye-stones?"
ANSWER.-There is sufficient authority, but a discussion of which we cannot
enter into here, for the insertion of the word CYFRIU and the other hieroglyphics ;
but it was our desire when we renovated the circles to carve them in the serpent-eye
as the most convenient and proper place.
4 " Supposing the above to be Druidical, and in view of the peculiar shape of
it and the superimposition of the smaller portions of the monument, what relation
would the whole have to the Indian Yoni and the Phallic Cult?"
ANSWER.-The name which our ancestors gave the Linga-stone was the Saidstone, or Seven-stone, and also SYTH-stone (Erect-stone), and sometimes (MaenLliid), Many-sided stone. But the Rocking-stone was not the Seven-stone, it was
the Yoni-stone, called by our ancestors the Ark-stone and stone of Keridwen. The
Seven-stone in connection with the Ark-stone wa:s with our ancestors the Beam
(Pelydr), /1"- being the rays of the rising sun, equinoxes, and solstices, converging to a focus-an eye of Light-in the centre of the Ark-stone. As the
Seven or the BEAM coming from the sun into contact with the earth, caused the
goddess Keridwen to conceive and bring forth living beings, so also the beams
which were represented by the other three stones (tri maen gorsaf) coming into

BooK

oF

THE

BEGINNINGs.

contact with the Ark-stone, representing the womb of the goddess, gave being to
the Throned-poets or Bards, who were to be the sons of Nature to teach the
people the language of God in their own language. In another aspect the BEAM
represented the" CYFRIU," name of the Trinity; in another sense it represented
the "thrice-functioned" Hu, the Interpreter, Viceroy of the Eternal (Cell). In
another sense it denoted the Creative Word (Logos), through which the sentient
world was created, and by which it is sustained, and because it came into a
focus in the light-eye in the middle of the stone, the Ark-stone was called
the stone of speech, the stone of the WoRD (Logos) and Maen Llog (Loganstone). Creating and begetting meant the same thing on the stones. Our
ancestors did not worship the Seven or the Linga, because they knew that it
only symboled the creative power of the Almighty, nor did they worship that
which represented "three-functioned," Hu, as the creative Word or Logos ; but
when that had been deified by the earlier nations we assert that all worship of
the Trinity to this day has been nothing but a form of the same Cult. It is
of no use, however, for me to try to explain, if you have not seen the symmetry
of the ancient temples. It would be the same thing to make a man comprehend
the most abstruse problems of mathematics who had not the least knowledge of
common arithmetic. The best thing for you would be to procure that book which
explains the ancient system of the Druids, called The Primi'tive Glory of tke
Kymry. There you will see everything about the Yoni in primitive simplicity, also
about the Logos, also a full description of the mode of baptism as it existed with
us before a Jew ever trod the earth. The worship of the Druids is that of all the
eastern nations, but its beauty and simplicity have been greatly tarnished. I can
venture to say concerning the old Cromlechs and Mother-circles, that they were
the temples of the Stone-age, and as to the stone coffins or arks they were the
primitive and consecrated arks of the Stoneage ; in the same manner the Bards of
the stones or the system called the "Throne of the Bards of the Briton's Isle"
was the religion of the Stone-age, and that it existed tens of thousands of years
ago can be 'proved from the allusions it <!ontains to the position of the sun on the
shortest day of the year through the precession of the Equinoxes.
Yours truly,
MYFYR MORGANWV.

Burial of Twins, p. 46.

In Galam, Africa, a boy and girl used to be buried alive before the great gate of
.
the city to make it impregnable. 1
Ivi'n, p. 62.
Ivin, for the North ; a mistake made by the copyist.

....

P. 83, v. i.

Ystorrynau. . In deriving the name of the first British symbols from " Teru''
{Eg.) it should have been noted that this word is a plural form of Ter, the shoot
or sprig, answering to the shoots or sprigs of the Tree-Alphabets.
Ritu, p. 139
This word should be rilu, but the error does not affect the argument.
"Leather," p.

39

"Titer" is the Egyptian name for leather.2.

"Tuck," p. xsx.
Wattling was an early form of weaving, and Wat represents Khet (Eg.), the
woof, and to net or knit. Wattles of wickerwork were used for crossing .the
water, and these wattled causeways were known in Ireland as Tockars, i.e. hurdles
or wattle-work. Tek (Eg.), to cross, twist, twine, join with the fingers (named
Tekar, Eg.), explains this primitive weaving or Teki1zg. Bally Atk Cliatk, a
1

Waitz, vol. ii. p. I97

Deuk. iii. 64 a.

NoTES.

name of Dublin, denotes the place where the ford (Ath, Eg. Khat) was once made
of wattle-work or the hand-woven Tochars. Tuck and Tochar agree with the
Akkadian Tak and Ak, to build, with the sign of reed-matting, explained by Tek
(Eg.) to cross, twist, and twine, to weave or wattle. Also in Maori, Tekai is
wicker-work.

Elm, p. 154.
The Irish Ailm was not limited to the Elm-tree as a species, the Palm :and the
Fir are also called the Ailm in the Tree-Alphabets. The "Rime" (frost) may be
paralleled with Rem (Eg.) to weep.
Swap, Wasp, and Waps, p. r62.
Three different bases for these words can be traced in Egyptian. Khab (or
Khap) supplies the Wap; 0. H. G. WajsaJ Lithuanic Wapsa, the gad-fly. Khab
modifies into Seb for the serpent as the stinger : Sep being a form of the word.
Wasp agrees with the Latin Vespa, and these with the Egyptian Pesh, to sting and
bite, which is reproduced in the Fin Puskia, to strike or pierce with the horns,
and Puskiainen, a wasp ; Pustet, Lap, to sting, a serpent ; Beach, Gael, wasp, bee,
or stinging-fly ; Puccho, Kiranti, snake ; Pakarua, Maori, sting-ray ;' Belssen,
German, to bite ; BasiNsk J. Puzzum, English, poison ; Bis, Bish, or Bisha,
Hindustani, venom, poison ; Pes, Latin, louse ; Pisu, Hindustani, flea ; Puce,
French, flea; Pasa, Okunga, itch; Bisia, Biafada, small-pox; Pes, Hindustani,
leprosy ; Puza, Zulu Kaffir, cutaneous eruption ; Push and Pustule, English, boils ;
Pt'sho, Swahili, cautery, marks of cautery. Pushing, striking, biting, stinging,
itching, scratching, venom, poison, eruptions, as well,as the weapons, are all included. Hence Piga, Cornish, to prick; Pik, Chinese, to cleave; Pe~u, Tamil,
to divide ; Pe.sh, Apatsh, the knife ; Poke, Maori, short axe ; and Pego, English,
mentula,
Shau, the Cat, p. r63.
One group formerly read SHAU is now read l\fAU in consequence of M being
assigned as the value of the ~ ; but the name of the cat in the Barker Papyrus is
written with the group

@I ~ )

~' ~HAU.

Sothis, p, r64.
For" So this," p. r64, line r, read Sothis.
Remz and Pren, p. 210.
With the Egyptian masculine article The prefixed to Renn, the Nursling, we
obtain the Pren, for the Branch, the Prince, and with the feminine article T, the
Welsh and Cornish Teyrn, the Sovereign ; Gaelic Torn, the Prince or Lord. The
unvirile "Rmn" was continued (with the feminine terminal to the name) in the
English Runt, a dwarf and a bullock ; two types of the child Horus, and the
descending sun. The Friend could scarcely be characterized as a personage, or the
name might also have. been derived from Renn (Eg.), to dandle and fondle the
child. From this root we have the Gaelic Furan for fondling, Cornish Erena,
affection; Romany Pireno, a sweetheart; Hindustani Pran or Paran, a sweetheart;
and lastly the name of the beloved one (of e~ther sex) as the fondling of
affection called the Friend.
Drut"d, p. 222.
In trying to get at the origin of the Druldic name I omitted to note that the
Gaelic Oid, Irish Oide, means a teacher, an instructor. This represents the
Egyptian Ut, direction, instruction, command, to speak, give out voice, magic.
Tent (Eg.) signifies the times and seasons : to adore, invoke, question, examine:
drive away, lay out, expel; bewail the dead; also Teru supplies the name for sprigs,
papyrus rolls and . hieroglyphics ; the Drut"d is thus ~he Teru-oid, or teacher of
things expressed by the word Teru or Ter. Trlth in Irish means Time. In Egyptian Tent! signifies the two times, and "before" : so the Druidic science included
a knowledge of the times beforehand ; the coming times.

BooK oF THE

BEGINNINGS.

Answering to Ut (Eg.) for magic, we have Hudol (Cornish) for a magician,

which identifies the Old as the Mage, and shows the earlier form in Hud_; ;1s Hut
(Eg.) is the earlier form of Ut.

Vlrgin Mother, p. 228.

In Sinclair's Statistkal Account of Scotland/ he observes that : "The
Minister of Meigle Parish having informed us that in the churchyard of Meigle are
the remains of the grand sepulchral monument of Vanora, called also Vanera,
Wanor and Guinevar, the British Helena,'' adds "the fabulous Boece records
a tradition prevailing in his time, viz., that if a young woman should walk over the
grave of Vanora, she would entail on herself perpetual sterility." The explanation
is because Vanora or Guinevar had represented the Virgin Mother, who preceded
the Fatherhood in mythology, and virginity is synonymous with sterility. 2 The
Great Mother was both the Virgin and the Calat, the adulteress who deserts her
husband as did Helen. This is the character assigued to Guinevere, and it is
identical with that of Deirdre and of the Egyptian Taurt, who deserted Sut for
Horus, the star-god for the sun-god.
. Hlonzpa, p. 238.
Hlunu in Zulu also means the vaginafmmlnce, and the word is a term applied
with insult to the mother's name. We have a similar application in the vulgar
English, "son of a bitch." These names only indicate the earliest status of the
pre-monogamous mother who was the Bitch, Swabian Petz, Lap Pittjo, for the
Bear, the first Genitrix, who is desiguated the 1' Great Mother of him who is
married to his Mother ; the Great One who bears the Gods." The primitive names,
when applied under the monogamous system, give the woman a bad character
indeed.

Muht and Mut, p. 245

For "Muht from Mut," read Mut from Muht.
The Oghams, p. 257.
This name has been derived by some writers from "Ghuaim," as signifying the
Guaim or wisdom, and the Irish Gaum is identical with the Egyptian Kem for
science, research, discovery, and inferpretation. K ami is a name of books or
papyrus, and the Kem-Sep were the learned, the experts. Kamut (Eg.) means to
place and carve. Kam is a variant of K an for cuttings, carvings or inscriptions.
and titles in ivory, bone, and stone, and the Oghams are the incised inscriptions
As such they are also Aukhem (Eg.) or indestructible. But the earliest words contained a variety of meanings, and the special one wanted can only be identified by
the type. Here the question is whether the type may not be simply that which
is expressed by Kef, Quem, Qv, aicme, and O,m for the hand or group of five,
denoting the digital origin? The five strokes read Qv are equivalent to Kif(Eg.)
one hand, and the name of the group of jive letters is Alcme. In Egyptian the
reduced dm means a fist, or the group of five. By permutation of p and m, Kap and
Kam for the hand are synonymous. Kiam is the hand in the African Shilluk, and
Koam (T'Koam) in the Hottentot; Camay, Tagala; Camot, Bissayan; Camat,
Pampango; Kamot, Sulu; Cumot, Umiray. The Ogham is the circle of the digits
which formed the first "hands," still applied to the clock.
Cymhorta, p. 258.
It should have been noted that the Welsh y often represents the f, and Cym has
the force of tl~::! ; thus Cyf and Cam equate. The Cy in Cyniver is equal to Kab
(Eg.) double, and Cy as Cyf is necessary for the word Cymhorta (Cyf-mhorta) to
represent the Kab-merti or Co-mert, of the persons attached and bound together.
Clavie, p. 261.
A connection between the Clavie and the Kherf is apparent by means of the
Scottish Clivvie, an instrument used for carrying a light, such as a fir-candle or
rushlight. The Clavie being used for the Torch, the light itself, shows the identification of the light and the light-holder under one name. The Ar-en-Har (Eg.)
1

VoL i. p. 507.

Brand, P/tysical Charms.

NoTES.
or eye of Horus, made annually, was also a candle and the censer. The Kherf,
p,addle,, or oar-blade, was another type of Horus the Kherf. As the lighted
' Clavies " were carried about the boats it seems possible that the Clavie
may also have been at one time a Kheif or paddle. If so, the paddle and
candle were both emblematic of the Har, for the Clivvie was known in Scotland
by the name of the Peer-Man, and Horus as the Kherf is the Majesty, the Princeps.
The Kherf was his ideograph as -the Crosser of the waters, and a part of the
ceremony consisted in Crossing the boats with the Clavies or Torches.
The Clavie was a ceremony of consecration by means of fire, and Kherp signifies consecration, to pay homage, supply, sufficiency, the word being also identical
with a Crop.
The ceremony may likewise be illustrated by the Kymric Chwiif or Gwylja, to
seek, make a search, a watch, watching, a watching place, a mound of observation and exploration. The torches and the perambulations imply the seeking,
exploring, prying of Chwilfa, and thus the ceremony is akin to the seeking for
Osiris in Egypt and the search with torches in the religious ceremonies of the
Maori, as described by Bonwick in his "Tasmanians at Home," but, like that of
the Maori, it must be older than the Osirian solar dynasty in Egypt. It belongs
to the cult of Baal or Sut- Har, the son of the oldest Genitrix. The pyramid sign of
Sut is made in building the "Clavie" ; the position: chosen for the building is to the
south, the station of Sut ; the fire when done with is hurled down the western
slope of the hill, where sank the solar fire while Sothis rose. The meaning of the
proceeding can be read in connection with Bar, or Baal as the god of fire, who
arose with his promises of another year, when the sun began to decline. From
him they took their rekindled fire for the next year, not from the sun. The fircandle suggests the Fir-tree, the Fire-tree, Vir-tree, or Baal-tree, and tends to
identify the Clavie with the tree of fire and of Bar the Ar (son or candle) who was
the Kheif in person. In connection with the Tree and Shoot symbols, we have the
Greve, a tree or branch ~the Griff, a GrajtJ and, in relation to the Fire-tree, the
Clovel, a large beam laid across the chimney in some Devonshire farm-houses.
Also when we find the Clavie connected with the name of "Kitty" Clavers,
that supplies a sound link with our Kedy, Kate or K~d, and the Egyptian
Taurt the "spark-holder," who was the mother of Bar or Fire, as well as of
Time. Taur the spark-holder and mother of fire is still represented by the Tar,
Egyptian Tdr for smoke and ashes, i.e. Tafr from Ta, to carry; Afr, fire,
whence Tdr and Tar.-See Past i1z the Present, on the "Ciavie," p. 256.

Saints in general. P. z66.

The Wells of healing are dedicated to certain saints, but, as Dr. Arthur Mitchell
has said, no appeals or prayers are ever made to these saints. They have no local
rootage. Mourie or Malrubius the Saint of Applecross died April zrst, 722, whilst
his supposed Day is that of August 25th. In the Island of Maree the saint is
a god Mourie to whom bulls were sacrificed, and on the 25th of August it was the
custom to divine by passing the head through a holed stone, one of the "Monuments
of Idolatry" fOtmd in the Island, and pouring out milk as oblations. Also, oaths were
taken and considered binding, in the name of Mourie ; "by Mourie," was,
according to Penant, the oath of the country. With the~e facts let us parallel the
following : Mer is an Egyptian name of a divinity and a cow. With the feminine
terminal the Mer is a Mert, Gaelic Mart, a cow. From Mer or Mel comes the
name Of Milk. Mer is a bond, a binding, a mode of attaching. The MER was
an Egyptian monk, attached to a temple ; the Mer is a pool or well, and the word
means to lave. The Mer is a circle. The Merui is an island, and the especial
seat of Mourie and the well-worship was the different lochs, as Loch Maree,
Lochew, Loch Broome, Loch Carron, and Loch Alse. Is it not more probable
that Mourie was the divinity of the Merui, isle, the Mer, circle, the Mert, monks,
the Mer, cow, to whom the bull was offered? The traditions connect the name
of the isle with a princess; and the worship, as shown by the circle, the well, and
the offering of the bull, implies the goddess, the cow-goddess the Egyptian Mary,
named Merui, a form of the cow-headed Hathor, who rises up as the white cow of
the Irish lakes.-Past in the Presmt, Mitchell, Appendix, p. 267.
"Simnel Cake," p. 269, v. i.
The great mother in mythology was at times represented as the male-female.
Mut is thus pourtrayed, as was N eith and Venus, with the beard. The male-mother

68o

A BooK

OF THE

BEGINNINGS.

was the mother of the male, her son, before the fatherhood was established ; hence
she was called the Virgin Mother. This form of the epicene being, which originated
through beginning with the genitrix, was apparently continued in the English
"Shamnel," a very masculine kind of woman. Simnel Sunday and the Simnel
cakes may therefore have been sacred to the "Shamnel- Woma11," or rnasculofeminine goddess, as the establisher of the. son without the father. The Hebrew
women who worshipped. the queen of heaven,1 repudiated having made her cakes
without their men (or Anosh); they were not Shamnel women. Smen-el (Eg.),
to establish the son, is the exact equivalent of the English " Mothering" without
the father, belonging to the earliest cult of the mother and son which was continued
in Rome, where it had never ceased and where it still survives.

"Direit" or" Dyrreith," p. 317.

The Egyptian name of both the Sow and Hippopotamus is Rert. These two
animals are types of the Typhonian Genitrix. It is therefore certain that" Taurt"
is an abraded form of Ta-Rert, the enceinte sow or pregnant hippopotamus, and
this full form ( Trrt) would have furnished the better parallel for the British
"Dyrreith." .
. Ked, p. 318.
Various illustrations of this name of the Genitrix might have been adduced.
For example, Chwydd (Welsh) means to be big, swelling, as in pregnancy.
Cwt, in Gaelic, is five score, the English hundred-weight, answering to Khept
(Eg. ), the fist (or No. 5). Cwt (Welsh) is the hinder part, equivalent to Kheft.
Cawd, is the stool or privy. Chwyf (Welsh), a motion, agitation, swelling,
moving by degrees, contains the sense of Kep (Eg.), ferment, heat, swelling motion
of the Genitrix. Gwd (Welsh) a turn round, a revolution, also agrees with
the name of the Circle-maker. As theW in these words represents an earlier F,
they also stand for earlier forms. Kheft as the habitation supplies the modified
Heft, Scotch, dwelling; Hafod, Welsh, booth, theHoved, Hut andHowth, which are
primarily the habitation, named from the birthplace, the Genitrix personified in Ked.
Moreover, Khept for the hinder-part deposited the name of Cat for the ice which is
left behind when the W)l.ter recedes, called C,zt-ice; the Cat-t'1t-jJan for a Turn-coat;
the Latin Catulio, an& its cognates. The Scottish monolith, the "Cat-stone," is
related to this root. The Khdt (Eg.) are the corpses, the dead bodies left behind,
and the lower world-or underground-is also the Khdt (KhejJt) as the hinder-part.
The " Cat-stone" is a monument of the Khdt, in Derbyshire the Ged (for the dead)
who rest in the lap of KM, but it does not necessarily denote a place of battle.
Troy, p. 333
Troy was fabled to have been built by music. Because it was seven-circled, with
the eighth for its manifester, precisely the same as the octave in music. Pan
playing on the seven-reeded pipes offers an ideograph of Troy, the Teruui, or
Sesennu, being made by music, as the name shows (ses. 6; sen. 2). Troy was
the octave and a form of the Ogdoad with Pan (P, Aan, the Aan, or Sut-Aan) as
Manifester. Asgard is. called Troy in the Edda.
';' ., , The "Mademng" Bower, p. 396.
The earliest Midderi~' were burial-mounds, not mer~ refuse-heaps. Tne Mmu
(Eg.) are the dead ; the Mut is the tomb; the Mu-hat a sepulchre or inclosure for
the dead. The M aten was the pathway of the dead. The axe so often buried
with the dead is a Mateni. Maten (Eg.) signifies dead, also repose, resting, quiet,
and to pacify. The "Madening "-bower at Dunstable is probably a form of the
Barrow or Brugh. In associating it with the "Maidens " the fact was overlooked
that Roman coins found on the spot are designated "Madening-money." Money
was one form of treasure buried with the dead, and the "Madem'ng-money" is
probably the M aten-ing money with which the dead were supposed to pay their
way. Maten also signifies to facilitate and make way. The Laps used to lay the
axe and tinder-box by their dead; a reminder of our "Strike-a-Lir;ht-SevmBarrows." They also dug holes in which offerings were placed; analogous to the
holes in the British cup-stones.
1

Jer.

xliv. 19.

681

NoTES.

Ster, p. 409.
Herodotus (iv. 190) says, "All the Nomads, except the Nasamonians, inter their
dead in the same manner as do the Greeks; these bury_them in a sitting posture."
" Iberiu," p. 440.
This name as a dual form of Iber or Heber agrees with the Egyptian Aperiu of
the double holy house of Aper and of the equinoxes, applied to Ireland as the
land of the West. A per the Crosser, already identified with the crossing, the equal
roads in Apheru and with the Hebrew Heber, the crosser, will account for the
Heber of the Milesian legends who crossed over to Ireland. Heber, who is called
the eldest of the eight Milesians, answers to Aper as the manifester of the seven ;
Heber, who took the south, and Heremon the north, look very like the Egyptian
Sut and Har. The brothers Heber and Heremon quarrel, and the one kills the
otheF. So Sut and Horus quarrelled and became enemies ; hence their battle which
was fought annually, and was continued for ever. Heremon called the first of four
Scots who ruled over li:eland, is analogous to Har as the first of the Four Genii.
A per was a form of Sut-Anush, whose types were the dog and wolf, the wolf-dog,
and the "Jackal of the Western land," and it appears to me that the Irish
hero CUCHULLIN is a form of the war-god Sut-Anush, and of Arthur. Cuchullin
means the wolf-hound of Chullin; the wolf and hound or the wolf-hound that
was' a type of Sut. Sut, the child-god, is a character of Cuchullin who slays
the terrible wolf-hound whilst he is yet a child. - Cuchullin's original name
was S.ETANTA, and ANTA is an Egyptian title for the Bull of SuT. Arthuri
Regio, another name of Ireland, identifies the same deity as the "Voice of the
Bear," the proclaimer of the Sothi<; year, Sut in the South and Aper of the Crossing East and West, or the equinoctial reckoning. The greatest confusion has been
caused by the names having a common origin in the same system of typology.
P. 466, v. i.
Skeelak-na-Gig, also called" Cicely of the Branch." Kohl in his Travels in Ireland
notes that there once were women who made a profession of performing the part of
the Sheelah-na-Gig; and their charm for bringing "good-luck" was this : persuadent
nempe mulierem ut exhz'beat iis quod mult'eres secretissimum habent.

"Tuath-da-Danaan," p. 481.
It is said in a MS. of the tenth century that the nobles of the Tua!lz-da~Danarm
were accustomed to bury at Brugh. This is an ancient name of the locality now
called New Grange, near Drogheda, the place of the most famous megalithic
monument in Ireland, a Tumulus said to contain 1 8o,ooo tons of stones which have
been earthed over like a barrow or enormous mound. But is not the name of
Brugh synonymous with Broch .~ And were not the Tuatha-da-Danaan the
builders of and buriers in the Brochs which here take the shape of earth-works
lined with stone? Barrow or burrow is a modified form of Brock, Brugh, and
Burgh. Eu-reka (Eg.) denotes a place for hiding. The feminine type of the Brugh
is extant in the Irish Bru and Bolgfor womb and belly; Brig(of the Judgments)
and Cornish Freg for the wife, the first Burekh (Bi-rekh or Pa-rekh), as habitation
of the Race. The next Eu-reka for the living or the dead was the cave of the hill ;
then follows the town or city on the summit, the Brighton or Brixton; and lastly
the County in Brecknock (the Brugh on the hill), Berkshire and Pembroke ;
but midway there is the artificial tumulus or excavated grave turned in,t:o a
temple of stone to be covered with a mountain of earth, and the type is assigned
to the "Tuath-da-Danaan." Now the Tuaut (Eg.) founded on the underworld
denotes the gate of worship, adoration, the worshippers. Ta (Eg.) is earth,
and Nan means a type. Tanan is the earth typified, and therefore an earth
type. Ta the earth also means a heap or to heap with a conical pile for determin'ltive. Nan also denotes the receptacle, house, or "within," English Inn. Tuautta-ta1Zan would signify the place of worship within the heap or mound of earth, the
underground sanctuary. The Babylonian temple of Bit-Saggadhu was in the gate
of the Deep. The Pa-Tuat was an Egyptian chapel used for the consecration of
kings. The Tuaut or portal of Ptah's temple faced the North-wind,1 and the
Irish Tievetory is the hill-side north. The Tuaut entrance is also glossed by the
1

VOL. II.

Herod. ii. ror.

y y

682

BooK OF THE

BEGINNINGS.

English " Tw.~t.'' The Egyptian Tuautii are the people of the lower hemisphere;
the north, which was the type of the earth-temple. The Tuatha are still known
in Ireland by the name of the Divine folk; an equivalent to Tuautii (Eg.) for
the worshippers.

.Name of the SCot, p. 467.

Tradition tells us that Scotland was divided into seven provinces by the seven sons
of Alban ; and the name of the land contains that of the number seven, as Seachd
in Scotch ; Seacht, Irish, and Shiaght Manx, are nu.mber seven. This name passes
into the Welsh Saith, and Cornish .Seytk for number seven, and the Seytlt or Saitk
Stone is the Seven-stone, which we may identify with the Stone of Skeitlt at Kilrennie.1 On the Skeitlt-stone there is a form of the eight-rayed leaf-like ornament,
different from the eight-rayed star, but the same in type according to the number
which identifies it with the genitrix and the seven stars. In one 1ole the Great
Mother was Sekht by name. Also Seklzt (Eg.) denotes the Ark (which, as the Hept,
has the name of number seven), Tabernacle, or the Birthplace on the horizon where
the young god as the Ezi:Jttlt was born of the mother and became the manifester of
the pleroma of eight in the person of the child, the Renpu or young Shoot. Here it
may be observed that Kit-rennie looks like the Cit ( Cil, Kher, Shrine, or Ark) of the
mother who produced the Rennu, her nursling, as the representative, Mesi (Eg.),.
of the seven, and thus, the eight-rayed figure would be an equivalent for the eightlooped sign (N nu) or divine type, and the eight-rayed star. It may be objected that
a figure of eight is out of reckoning on a "Seven-Stone,'' and of course there may
have been other stones at Skeitk ; still the seven and eight are almost inseparable
in relation to the mother and child, and the Two Truths of the motherhood.
For example, the Aghendole in Lancashire contains seven quarts in liquid measure,
and eight pounds of meal in dry. That is a measure according to the Two Truths
which are symboled by the seven and eight on the stones. Moreover the seven
divisions of the Seackt land reprodu,e in the north the seven provinces of Dyved,
first founded in North Wales, corresponding to the Kymry of Scotland, who were
divided into the Picls and Scots. By the bye; when we find the name of Pikteslea
and Pictslei (in Domesday), the present Pitchley, in N orthamptonshire, the narlte
does not imply a settlement of the Scottish .Picts. The naming from the hinderpart North is equally applicable in Nortk-hamptonshire. So in Chinese Pik
(Amoy Pik) is the North. Also Surrey,-Sotke-reye in Robert of Gloucester,signifies the South~Rekh (Eg.) or people of a southern district, and Rekh which,
as Reek (Yorks.), means the family, gens, lineage, modifies into rey and ley in the
names of the district. This Rekk (English Reek,_ Irish Raige) for the race, mankind, the people of a district, deposited the terminals rey, ley, ry, and ly, of our
p~rsonal names. Also rekk, for the general body, became the leik, lie, or leiclz for
the individual body. It is a Loegrian terminal, traceable to the Kymraig, from
the Egyptian Rekk, which is extant also in the Lap jJalleg for the body, answering
to the Irish Bolg, Hebrew Pelg, Akkadian Buligu, and Kaffir Pirikze.
1

Stuart, ScteljJtured Stones, pl.

124.

NOTES TO VOl,... II.

The" Kheri," p. 36.

THESE are two forms of the Kheri or bound victim, intended to illustrate the
text of Psahn xxii. I 6.

"fbri," p. I I8.
Perhaps the more exact meaning of the Ibn" or 1,::111 writing may be found in
the Assyrian" Gabri'' as in the phrase" Kip; duppiulamadi labirutz" Gabrz" Assur
u Akkad," occurring in a lexicographical tablet on which the two languages of
Akkad and Assyria are arranged in parallel cohimns. Gab (Akk.) has the meaning
of breast, thence abreast, Kab (Eg.) means double, to redouble; Ri (Akk.) to
place. Ru or Rui (Eg.) denotes the writing, chapter, or section. Gabrz" signifies
the doubly-written tablet or duplicated writing.
Balaam, p. 269.
Instead of rendering this name by Am (Eg.), belonging to Baal, it would have
been better to have suggested Am (Eg.) or Kam, to find, discover, interpret, or
make known. Baal as discoverer is in keeping with Balaam the. prophesier, who
foresees and foretells of the coming sun-god, with Israel in the tents of the twelve
tribes (or solar signs), and is thus self-identified with Bar-Typhon in his second
type ; that of Sut-Anup the solar guide. The two stations on the high place of
Baal and the top of Pisgah, chosen as the two points for overlooking and making
the announcement, agree with those of Sut-Anup which were represented by his
double. house. According to the Haggadah, Balaam was lame of one foot, and in
this character he is connected with the first high place.1 The lame phase further
identifies the first type of the two assigned to the dual divinity, whether as stargod or later solar god.
The Egyptian Ritual or Book of the Dead.
"Dr. Birch's translation (of the Ritual) though made about thirty years ago, before
some of the most important discoveries of the full meaning of words, may still be
considered extremely exact as a rendering of the Turin text ; and to an Englishman gives nearly as correct an impression of the original as the text itself
would do to an Egyptian who had not been carefully taught the mysteries of his
religion." 2 A revised edition of this supremely important work ought to appear in
Profess.or Max Muller's Sacred Wrz"tz'ngs of the World. At present Dr. Birch's
version is buried in the fifth volume of Egypfs Place z"n Unz"versal Hz"story.
1

N urn. xxiii. 3

Le Page Renouf, Hibbert Lectures, p. 177.

------~ - - - - - - - -

---:1

c.---

BooK

oF THE

BEGINNINGS.

Zodiac of Denderah.
Mr. P. le Page Renouf, in reply to Mr. Maclennan, points out that, so far from
.this being a work of great antiquity, it belongs to the very latest period of Egyptian
workmanship.1 But he has not done what the Grreco-Egyptian artists did who
gave the Greek on one side and the Egyptian on the other. An inscription found
at Denderah states that the building had been restored in accordance with a plan discovered in the writings of Kufu ; whilst another account of the same plan of the
temple refers it to the time of the Shus-en-Har, and a leathern roll or parchment of
that date-is said to have been found hidden within a brick wall of the southern temple,
which was built by King Pepi of the sixth dynasty. 2 Grant that Grreco-Egyptian
artists reproduced the ceiling of the temple of Denderah, that does not make the
signs Greek. The Greeks were not the inventors of the celestial types which they
copied. What had the Greeks to do with the origines of the types ? with the
ancient genitrix Typhon, the mother of the revolutions, placed at the centre of all ?
with the Seb Uackal) next to her standing on the bow of Seb or Time? or with .
Anup and the dog-headed ape, drawn back to back, as representatives of Sut and
Shu at the equinox? or the full moon and the eight figures of Sesennu (Smen)? or
Shu and Tefnut for the Twins, who were brother and sister? or the child Horus
issuing from the lotus, held up in the hand of his mother, and figured also in the
full moon of the autumn equinox ? or Khunsu holding forth the pig in the disk of
the full moon? What had the Greeks to do with originating these and many other
types found in the planisphere of Denderah? The antiquity has to be judged by
the age of the types, and not by the last time these were repeated.
Bunsen has stated that the Egyptians were unacquainted with the twelve signs
of the zodiac ; they who can be proved to have mapped out the heavens and'turned
them into chambers of their mythological imagery. They could not have had the
thirty-!!ix Decans without these implying the twelve signs. But more of this hereafter.
In repeating the names of Sut and Seb it may be well to note that they are synonymous as representatives of the earth or lower heaven. The jackal, or wolf (SEB)
is a type of Sut (Anup), and I look upon Seb as the undegraded form in which
Sut was continued. The name of Seb is contained in that of Sebti, whence Suti
and Sut, who was the dual representative of Seb (Time), and who is for ever
related to Sothis, the primordial star of all time, as the duplicator or repeater.
Sut could not be divorced from the phenomenal origin of time, whereas Seb was
more abstract, a personation of time in general. Just as Nut took the place of
the earlier genitrix Typhon, so did Seb supersede Sut as the first, the father of the
gods, who was primarily the boy born of Typhon. The goose of Seb is APT, a
name of the oldest Great Mother, and SMEN, a name for the place of the eight in
the beginning, or from the egg laid by the goose. Seb, described as the earth, and
Nut, his consort, as heaven, is too late, too vague, for the present purpose; it does
not reach the origines. Proof that Seb was a continuation of Sut may be adduced
in this way. The first four genii_ 6f the four qua1ters include Sut-Anup (who was
earlier than Taht as the Hermanubis) called TUA-MUTF, the worshipper of the
mother. And when the four genii were represented by the later four rams (as
in the inscription of Psametik) 3 and the great Mendes Stele, the place cf Sut
is assigned to Seb.

Hibbert Lectures, p. 30.

.
Diimichen, Dle Bauerkunde, Denderah, S. 15-19; Brugsch, Histoire, pl. 5,
scutch. 50.
a Museum at Palermo.
1

. END OF VOL. II.

LONDON : R. CLAV, SONS, AND TAYLOR, PRINTERS.